Relevant bibliographies by topics / ʻEzrat Torah (New York)

Academic literature on the topic 'ʻEzrat Torah (New York)'

Author: Grafiati
Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "ʻEzrat Torah (New York)"

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Selis, David. "“Perhaps The Oldest Piece of Ecclesiastical Furniture in this Country”: The Construction and Destruction of Solomon Schechter’s Cairo Genizah Torah Ark." IMAGES 15, no. 1 (November 9, 2022): 3–17. http://dx.doi.org/10.1163/18718000-12340164.

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Abstract In 1897, Solomon Schechter brought a hoard of Hebrew manuscripts, now known collectively as the Cairo Genizah, to England from Cairo. Along with these manuscripts were several wooden Hebrew inscription fragments from Cairo’s Ben Ezra Synagogue. When Schechter left Cambridge to assume the presidency of the Jewish Theological Seminary of America, these fragments were brought to New York where they were transformed into a Torah Ark. This Torah ark was used at the Seminary for three decades and subsequently exhibited at the Jewish Museum, New York and The Metropolitan Museum of Art. It was featured on numerous postcards and in major works on Jewish art. In 1997, it was deconstructed by the Jewish Museum to extract the medieval inscriptions. This article explores the history, meaning and reception of the Schechter Torah Ark as a window into the complexities of Schechter’s legacy and the history of Jewish scholarship in the twentieth century.
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Jeha, Julio. "Como ler a Torah, segundo James L. Kugel." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 2 (March 30, 2008): 158–60. http://dx.doi.org/10.17851/1982-3053.2.2.158-160.

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Nashman Fraiman, Susan. "The Torah Ark of Arthur Szyk." Arts 9, no. 2 (May 19, 2020): 60. http://dx.doi.org/10.3390/arts9020060.

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This paper discusses the design and symbolism of a hitherto unpublished work by the artist Arthur Szyk (1894–1951), an ark for the Torah which he designed for the Forest Hills Jewish Center of Queens, New York, and which was dedicated in 1949. The Torah Ark is the central focus of all synagogue worship. Szyk’s ark is unique in its multiplicity of symbols and texts, which was at odds with the modernist idiom of post-World War II synagogue architecture. This research, which also brings previously unpublished material, analyzes the possible sources for the work and its distinctive message, which is exceptional in the world of modern contemporary Jewish art.
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Sloyan, Gerard S. "Heavenly Torah as Refracted through the Generations. By Abraham Joshua Heschel. New York: Continuum, 2005. xxxiii + 814 pages. $95.00." Horizons 32, no. 02 (2005): 404–5. http://dx.doi.org/10.1017/s0360966900002681.

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Weiss, Dov. "Labendz, Jenny. Socratic Torah: Non-Jews in Rabbinic Intellectual Culture. New York: Oxford University Press, 2013. 272 pp. $74.00 (cloth)." Journal of Religion 94, no. 3 (July 2014): 392–95. http://dx.doi.org/10.1086/677706.

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Rendsburg, Gary A. "S. David Sperling. The Original Torah: The Political Intent of the Bible's Writer. Reappraisals in Jewish Social and Intellectual History. New York: New York University Press, 1998. xiv, 185 pp." AJS Review 24, no. 2 (November 1999): 359–62. http://dx.doi.org/10.1017/s0364009400011314.

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Allan, Nigel. "Fred Rosner, Medicine in the Mishneh Torah of Maimonides. New York, Ktav Publishing House, 1984, 8vo, pp. xiv, 325. $9.95 (paperback)." Medical History 29, no. 3 (July 1985): 345–46. http://dx.doi.org/10.1017/s0025727300044616.

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Klein, Julie R. "Steven Nadler. Spinoza's Heresy: Immortality and the Jewish Mind. Oxford and New York: Oxford University Press, 2001. 236 pp." AJS Review 29, no. 1 (April 2005): 183–84. http://dx.doi.org/10.1017/s0364009405330091.

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On July 27, 1656, the Jewish community of Amsterdam expelled Baruch de Espinoza. As Josef Kaplan's work has shown, the community used ḥerem as a standard disciplinary instrument, usually on a temporary basis. In Spinoza's case, however, the Amsterdammers issued a fierce and permanent denunciation on grounds of “abominable heresies” and “monstrous deeds.” Speaking for the community, the rabbis “excommunicate, expel, curse and damn” him with formidable intensity. In addition to forbidding contact with Spinoza himself, the ḥerem concludes with a prohibition against reading “any treatise composed or written by him.” What were these heresies and deeds, and why was the ḥerem so harsh? Only twenty-three years of age, Spinoza had not yet, so far as we know, begun to write the philosophical works—the Tractatus Theologico-Politicus (1670) and the Ethica (1677), the former published anonymously, the latter only posthumously—that would to make him notorious well beyond the domain of the Portuguese Jews. Looking at the later texts, it is not difficult to imagine the cause of the outrage: Spinoza denies creation and divine providence, individual or personal immortality (together with the doctrine of eternal reward and punishment), and the truth of the Torah. But what exactly was Spinoza doing in the mid-1650s, and why were his ideas and actions so offensive to the community?
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Eisenstat, Yedida. "Eric Lawee. Rashi's Commentary on the Torah: Canonization and Resistance in the Reception of a Jewish Classic. New York: Oxford University Press, 2019. 478 pp." AJS Review 44, no. 2 (October 22, 2020): 432–34. http://dx.doi.org/10.1017/s0364009420000227.

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Long, Stephen A. "INCONSISTENCY IN THE TORAH: ANCIENT LITERARY CONVENTION AND THE LIMITS OF SOURCE CRITICISM. By Berman, Joshua A.. New York: Oxford University Press, 2017. Pp. xi + 307. $99.00." Religious Studies Review 44, no. 3 (September 2018): 326. http://dx.doi.org/10.1111/rsr.13565.

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Books on the topic "ʻEzrat Torah (New York)"

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N.Y.) Yeshivat Ateret Torah (New York. Yeshivat Ateret Torah: Ataratenu. New York: Yeshivat Ateret Torah, 1991.

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2

Jewish Museum (New York, N.Y.). Crowning glory: Silver Torah ornaments of the Jewish Museum, New York. New York: Jewish Museum, New York, under the auspices of the Jewish Theological Seminary of America, 1996.

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3

Torah ṿe-yirʼah de-Rabenu Yoʼel mi-Saṭmar (School : Kiryas Joel, N.Y.), ed. Sefer Mivtsar Torah ṿe-yirʼah: Bo yesupar ḳorot yeme Metivta Torah ṿe-yirʼah de'-Saṭmar be-meshekh ḥamishim shenot ḳiyumah ʻal admat Ameriḳe ... . Ḳiryat Yoʼel: Hanhalat Yeshivah gedolah u-metivta Torah ṿe-yirʼah de-Rabi mi-Saṭmar, 1999.

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4

Glazerson, Matityahu. Migdele ha-Teʼomim be-diluge otiyot ba-Torah: Aḳṭuʼalyah be-diluge otiyot ba-Torah. Yerushalayim: Yerid ha-sefarim, 2001.

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Congregation Beth Simchat Torah (New York, N.Y.), ed. Changing lives, making history: Congregation Beit Simchat Torah : the first forty years. New York, NY: Congregation Beit Simchat Torah, 2014.

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6

Yeshivat Yagdil Torah (Brooklyn, New York, N.Y.). Ben ḥamesh la-miḳra. ברוקליין: ישיבה יגדיל תורה, 1985.

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7

ill, Priceman Marjorie, ed. When Zaydeh danced on Eldridge Street. New York: Simon & Schuster Books for Young Readers, 1997.

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8

Aharon, Sorsḳi, ed. Reb Shraga Feivel: The life and times of Rabbi Shraga Feivel Mendlowitz, the architect of Torah in America. Brooklyn, N.Y: Mesorah Publications, 2001.

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Mosdot Saṭmar (Williamsburg, New York, N.Y.). Mosdot Saṭmar Ṿilyamsburg 707-767: Barikhṭn un anṭṿiḳlungen fun unzere heylige mosdoy's. Bruḳlin, N.Y.]: Mosdot Saṭmar Ṿilyamsburg, 2006.

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Yeshivat R. Ḥayim Berlin (Brooklyn, New York, N.Y.). Commemorative journal of the 98th annual dinner of Mesivta Yeshiva Rabbi Chaim Berlin Gur Aryeh Institute: Celebrating 98 years of Torah scholarship in America and Eretz Yisroel. New York: Mesivta Yeshiva Rabbi Chaim Berlin Gur Aryeh Institute, Bais Midrash Pachad Yitzchok, 2002.

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Book chapters on the topic "ʻEzrat Torah (New York)"

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Schneider, Mareleyn. "Chapter 20. Orthodox Jewish Women Openly Studying the Torah." In New York Glory, 297–311. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9780814790229.003.0024.

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Seidman, Naomi. "With Perseverance and Faith From Kraków to New York." In Sarah Schenirer and the Bais Yaakov Movement, 363–66. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764692.003.0017.

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This chapter traces the beginnings of Bais Yaakov on American soil. The Bais Yaakov seminary in New York began quietly, exactly as had happened in Kraków. But the words of instruction were like a revelation. Very quickly, the number of students grew and the seminary blossomed. Jewish New York was recognizing a new world, the new-old idea of giving their daughters a Jewish education. Today, it has become an enormous educational institution with more than 500 students, a staff of forty teachers, a five-semester full-time seminary of the most exemplary rigour, an evening seminary, and the high school, in which the students acquire not only a clear and rigorous Torah education along with a first-class programme of government-sanctioned secular studies, but also preparation for life, instruction for future mothers in how to run a Jewish household. Ultimately, the Bais Yaakov education is about living yiddishkeit, the whole package and entirety of Jewish life. This is something that leaves its mark on all who pass through it.
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Levine, Joseph. "From Yeshiva Bochur to Secular Humanist." In Philosophers without Gods, 17–31. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195173079.003.0002.

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Abstract I was born in Brooklyn, New York, of Eastern European Jewish descent. My parents were born in the States, but their parents came from Europe, and both my parents spoke Yiddish as their first language. When I was just three, my family moved to Los Angeles, California. Both of my parents were raised in Torah Jewish homes, and that’s how they raised my two brothers and myself. The Torah, in the broad sense in which I intend it here, is the entire body of law, legend, and inspirational literature that encompasses the Old Testament of the Bible, the Talmud, Midrash, and numerous other religious writings down through the centuries, including today. To be a Torah Jew is to live in conformity with the Torah, and to believe its precepts. “Strictly Orthodox,” shomer shabbas (translated literally as “guardian of the Sabbath”), and, I would claim, “fundamentalist,” are other terms one could use to describe this way of life. While the first two are common, you don’t hear “fundamentalist” used very often in connection with Judaism, though it is with Christianity and Islam. But Torah Jews really are fundamentalists; I was taught that the world was literally created in six days almost six thousand years ago, and that the theory of evolution was mistaken.
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Jortner, Adam. "The Rabbi of the Revolution." In A Promised Land, 49–70. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197536865.003.0004.

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Abstract This chapter focuses on Gershom Seixas, the rabbi of the American Revolution. Seixas forged his place in the country and the movement through position, theology, and a fierce patriotic theology. Moreover, he raised the notion that Jews and Gentiles had shared responsibilities in terms of social contract and civic virtue. Seixas joined in the national fast day of 1776 even though the fast day did not require Jews to join. When threatened by British invasion, Seixas and his synagogue took a Torah and fled New York, choosing to live in patriot Connecticut rather than worship under British rule. By education and temperament, Seixas, Jefferson, and other Founders versed themselves in the rights of man. Seixas led the Jews in an effort to support the revolution and faced the danger of British attacks in New York and Connecticut. The Revolution had rabbis.
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"Michael Wyschogrod." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg, 455–61. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0038.

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Abstract Michael Wyschogrod was born in Berlin in 1928 into an Orthodox family. As a child, he received a traditional Jewish education. In 1939, he and his family were fortunate to escape from Nazi Germany and to find refuge in the United States. After his high school education in both public schools and Yeshiva Torah Vaadath in New York City, he entered City College where he majored in philosophy. After receiving his B.A., he went on to do graduate work in philosophy at Columbia University and received his Ph.D. in 1953. Professor Wyschogrod has studied with the distinguished Jewish thinker R. Joseph B. Soloveitchik (also represented in this anthology) and with perhaps the most famous Protestant theologian of the twentieth century, Karl Barth. Professor Wyschogrod spent most of his academic career at Baruch College (part of the City University of New York). In 1957-1958 he was also a visiting professor at Bar Han University in Israel. Late in his career he moved, with his wife, Edith Wyschogrod, who is also a distinguished philosopher, to Rice University. His major philosophical interests have centered on twentieth-century European existentialism and especially on the work of Martin Heidegger, one of the most influential thinkers of the age. In addition, he has been an important contributor to contemporary discussions and debates in the areas of Jewish philosophy and theology and JewishChristian relations.
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Boyarin, Jonathan. "Introduction." In Yeshiva Days, 1–13. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203997.003.0001.

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This introductory chapter studies the rabbinic texts among other adult male Jews who are members of the kollel (full-time adult study corps) at Mesivtha Tifereth Jerusalem (MTJ). It introduces the author's first, and very brief, personal encounter with the Rosh Yeshiva — the man who for decades has been the moral, administrative, legal, and scholarly address of last resort at MTJ. The chapter also takes a look at the introduction of Rabbi Simcha Goldman, a regular at MTJ who spends much of his time giving noncredit Talmud classes at various colleges and universities in the New York area. Goldman mission seems to be introducing bright young men with less background to the beauties of Torah — a profound mix of human freedom, discipline, and responsibility. The chapter mentions one of the authors' study partners, Nasanel, which plays a huge role in the book especially in the entire beis medresh (the “house of study,” or study hall). Ultimately, it explores the author's journey in crafting the book and explains the yeshiva's Mashgiach.
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