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Relevant bibliographies by topics / Rabbinate

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Academic literature on the topic 'Rabbinate'

Author: Grafiati

Published: 28 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Rabbinate"

1

Wilhelm, C., and T. Grill. "The German Rabbinate Abroad * Introduction." Leo Baeck Institute Yearbook 57, no. 1 (January 1, 2012): 69–72. http://dx.doi.org/10.1093/leobaeck/ybs001.

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Zierler, Wendy. "A Dignitary in the Land? Literary Representations of the American Rabbi." AJS Review 30, no. 2 (October 27, 2006): 255–75. http://dx.doi.org/10.1017/s0364009406000122.

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The Haskalah of the late eighteenth century, it is often observed, dealt a major blow to many traditional Ashkenazic institutions, including the rabbinate. Formerly extolled by their communities in nearly God-like superlatives—such as “Chief shepherd, a dignitary in the land … Prince among princes in Torah and wisdom”—rabbis became the object of trenchant criticism during this period. The maskilim, formerly denizens of the yeshivot, cast special aspersion on rabbis and their assertion of the authority of Jewish law, charging that the rabbinic insistence on stringencies and legal minutiae was the source of all that was wrong with Diaspora Jewish life. Much of the critique of the rabbinate targeted the culture of yeshiva learning that supported it; the maskilim promoted the study of philosophy, science, Hebrew literature, and the scientific study of Judaism. Often, this literary and philosophical assault on the authority, role, and Talmud-centeredness of the rabbinate took the form of a critique of arranged marriages and the unequal status of women in Jewish law.

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SHERIDAN, Sybil. "History of Women in the Rabbinate." Journal of the European Society of Women in Theological Research 8 (January 1, 2000): 143–57. http://dx.doi.org/10.2143/eswtr.8.0.2022901.

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Shapiro, Marc B. "A Concise History of the Rabbinate." Journal of Jewish Studies 47, no. 1 (April 1, 1996): 180–82. http://dx.doi.org/10.18647/1881/jjs-1996.

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Gaimani, Aharon. "Succession to the Rabbinate in Yemen." AJS Review 24, no. 2 (November 1999): 301–23. http://dx.doi.org/10.1017/s0364009400011272.

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Rabbinical appointments in modern times have been the subject of some study: in Ashkenaz it was customary for a son to inherit the office of rabbi from his father, provided he was deserving. Simḥa Assaf writes: “We do not find [in earlier periods] the practice which is widespread today, whereby a community, upon the death of its rabbi, appoints his son or son-in-law even if they are unworthy replacements. Previously, communities were not subject to this ‘dynastic imposition.’” Under the rule of the Ottoman Empire, in the seventeenth century, there are attestations of the rabbinical office becoming a dynasty reserved for certain families, notably Ṭayṭaṣaq, Ṣarfati and ‘Arameh, in Saloniki.Although the rabbinate was not perceived as the rightful monopoly of any particular family, interviews conducted with rabbis and community leaders on this point indicate that certain families had clearly been preferred over others. From the seventeenth century onwards this grew more pronounced: occasionally, the community would refrain from appointing a new rabbi and wait for a younger son to reach maturity so he could inherit his father's position.

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Schwarzfuchs, Simon. "The inheritance of the rabbinate reconsidered." Jewish History 13, no. 1 (March 1999): 25–33. http://dx.doi.org/10.1007/bf02337428.

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Nevins, Arthur J. "Rabbinate and Laity in the Internet Age." Conservative Judaism 61, no. 3 (2010): 65–75. http://dx.doi.org/10.1353/coj.2010.0016.

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Freud-Kandel, Miri. "THE BRITISH CHIEF RABBINATE: A VIABLE INSTITUTION?" Journal of Modern Jewish Studies 10, no. 1 (March 2011): 43–64. http://dx.doi.org/10.1080/14725886.2011.556018.

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Brasz, C. "Dutch Jewry and its Undesired German Rabbinate." Leo Baeck Institute Yearbook 57, no. 1 (January 1, 2012): 73–86. http://dx.doi.org/10.1093/leobaeck/ybs008.

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Perez, Nahshon, and Elisheva Rosman-Stollman. "Balaniyot, Baths and Beyond." Journal of Law, Religion and State 7, no. 2 (April 4, 2019): 184–212. http://dx.doi.org/10.1163/22124810-00702003.

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Ritual immersion in Israel has become a major point of contention between Israeli-Jewish women and the state-funded Chief Rabbinate of Israel. In order to conduct a religious household, Orthodox Jewish women are required to immerse in a ritual bath (mikveh) approximately once a month. However, in Israel, these are strictly regulated and managed by the Chief Rabbinate, which habitually interferes with women’s autonomy when immersing. The article presents the case, then moves to discuss two models of religion-state relations: privatization and evenhandedness (roughly the modern version of nonpreferentialism), as two democratic models that can be adopted by the state in order to properly manage religious services, ritual baths included. The discussion also delineates the general lessons that can be learned from this contextual exploration, pointing to the advantages of the privatization model, and to the complexities involved in any evenhanded approach beyond the specific case at hand.

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Dissertations / Theses on the topic "Rabbinate"

1

Katz, Madelyn Mishkin. "Defining leadership for the reform rabbinate." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1930280021&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Borisová, Alexandra. "Nová synagoga Frýdek-Místek." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2021. http://www.nusl.cz/ntk/nusl-443678.

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The diploma project handles the design of the synagogue and other buildings of the Jewish community in Frýdek - Místek. The project is formed as an architectural study. The complex of the Jewish community includes, in addition to the synagogue itself, a kosher restaurant, which is characterized by a specific cooking convention, as well as a Jewish gallery, a library and the administration of the Jewish community. The whole complex is complemented by an underground car park. The area is located close to the border of the historic city center. The land is not monotonous, in some parts it is relatively flat, in others it is sloping. It is bounded on the north by a blind road and on the south by road II. class on Revoluční street. At present, the territory of the former synagogue is unused and neglected. The idea of the design is based on simple principles of basic geometric shapes - circle and square. The circle is a symbol of heaven and eternity and the square is a symbol of earthliness and transience. The symbolism of numbers is also applied in the proposal, especially "1" - a sign of unity, indivisibility, as well as God; "2" - number of opposites - heaven and earth; "3" completeness and stability. From the compositional point of view, it is a line of 3 blocks of the same base and height, while one of them is fitted with a cylinder, which is the tallest of all objects. This results from the Jewish tradition. All objects are designed on a platform that symbolizes the ascent to the Temple Mount. The above mentioned functions are divided into separate objects. A uniform architectural language is chosen for all buildings. The principles of construction and layout of individual buildings differ according to their operation.

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3

Bogdanoff, Helene Rebecca. "Women in the rabbinate and in American fiction: a literary and ethnographic study." 2006. http://www.lib.ncsu.edu/theses/available/etd-04182006-211348/unrestricted/etd.pdf.

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Books on the topic "Rabbinate"

1

Schwarzfuchs, Simon. A concise history of the rabbinate. Oxford, UK: B. Blackwell, 1993.

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2

Max Lilienthal: The making of the American rabbinate. Detroit: Wayne State University Press, 2011.

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3

Osmanlı devleti'nde hahambaşılık müessesesi. İstanbul: Gözlem Gazetecilik Basın ve Yayın A.Ş., 2003.

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4

Lord Jakobovits: The authorized biography of the Chief Rabbi. London: Weidenfeld and Nicolson, 1990.

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5

Chief Rabbi Hertz: The wars of the Lord. London: Vallentine Mitchell, 2014.

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6

Harry H. Epstein and the rabbinate as conduit for change. Rutherford, N.J: Fairleigh Dickinson University Press, 1994.

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7

Persoff, Meir. Another way, another time: Religious inclusivism and the Sacks Chief Rabbinate. Boston: Academic Studies Press, 2010.

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8

Another way, another time: Religious inclusivism and the Sacks Chief Rabbinate. Boston: Academic Studies Press, 2010.

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9

Ouziel, Ben-Zion Meir Ḥai. Tsaṿaʼat ha-Rav Ben Tsiyon Meʼir Ḥai ʻUziʼel, zatsal. Yerushalayim: ha-Ṿaʻad le-hotsaʼat kitve ha-rav ʻUziʼel, miśrad ha-ḥinukh ṿeha-tarbut, 2003.

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10

Faith against reason: Religious reform and the British Chief Rabbinate, 1840-1990. London: Vallentine Mitchell, 2008.

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Book chapters on the topic "Rabbinate"

1

Perry, Micha J. "Rabbinites and Karaites." In Eldad’s Travels: A Journey from the Lost Tribes to the Present, 26–33. First edition. | London ; New York, NY : Routledge/Taylor & Francis Group, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429429309-4.

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2

Shemesh, Aharon. "Thou Shalt Not Rabbinize the Qumran Sectarian: On the Inflexibility of the Halakah in the Dead Sea Scrolls." In The Faces of Torah, 169–78. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552540.169.

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3

"My Rabbinate:." In Judaism for the World, 317–25. Yale University Press, 2020. http://dx.doi.org/10.2307/j.ctv15pjxd5.32.

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4

"14. The Rabbinate." In Bibliographie zur Geschichte der Juden in Schlesien II, 170–73. Berlin, Boston: De Gruyter, 2004. http://dx.doi.org/10.1515/9783110965476-018.

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5

Kaye, Alexander. "Modernizing the Chief Rabbinate." In The Invention of Jewish Theocracy, 99–121. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190922740.003.0005.

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This chapter deals with the effects of legal centralization on the institutions and procedures of the Chief Rabbinate of Palestine and, after 1948, Israel. An institution established by the British Mandate, the Chief Rabbinate became far more powerful in the late 1940s and early 1950s, under the tenure of Isaac Herzog and Benzion Ousiel. During that time, a series of reforms were enacted that imported the structure and procedures of modern European law into the Israeli rabbinate. As part of these reforms, regional rabbinical courts were, under protest, made subordinate to a rabbinical court of appeals in Jerusalem and made subject to new procedural rules. Rabbinical enactments were crafted to create a uniformity of practice among Israel’s diverse Jewish communities. At the same time, rabbinical court rulings were published for the first time in the format of secular law reports and rabbinical committees composed halakhic law books, in the model of modern legal codes, which they intended to be the law for all citizens of Israel.

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6

"WOMEN IN THE RABBINATE?" In Halakhah in a Theological Perspective, 61–71. Brown Judaic Studies, 2020. http://dx.doi.org/10.2307/j.ctvzpv5h9.9.

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7

Stampfer, Shaul. "The Missing Rabbis of Eastern Europe." In Families, Rabbis and Education, 277–301. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781874774853.003.0014.

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This chapter examines the east European rabbinate. The rabbinate in modern eastern Europe was not significantly different from the rabbinate in other Ashkenazi Jewish communities up to the eighteenth century. In the following years, many aspects of rabbinical authority changed in almost every country of Europe. During the course of the eighteenth and nineteenth centuries, a number of developments altered the conditions of rabbinic authority in eastern Europe in unique ways, and also made the selection of communal rabbis more complex than previously. Many of these changes contributed to a weakening of the power and status of the rabbinate — a power and status that were not exceptionally strong to start with. By the end of the nineteenth century, the patterns of the east European rabbinate were far from the traditional Ashkenazi model because the community, as a body that collected taxes and had internal authority, had ceased to exist.

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8

"Chapter Five. The Foundation of the Chief Rabbinate." In Religious Zionism, 34–41. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110978-006.

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9

Stampfer, Shaul. "The Inheritance of the Rabbinate in Eastern Europe." In Families, Rabbis and Education, 302–23. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781874774853.003.0015.

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This chapter investigates the inheritance of the rabbinate in eastern Europe. Inheritance of rabbinical posts is almost taken for granted in many contemporary Orthodox or strictly Orthodox Jewish communities. This is true not only in hasidic groups, where inheritance is an integral element of the dynastic system, but in yeshivas and other Orthodox communities as well. It would be tempting but incorrect to assume that there was an unbroken tradition of inheritance of rabbinical posts from antiquity to the modern period. Granted, in many Jewish societies, inheritance of rabbinic leadership was accepted. However, for centuries, the standard pattern of Ashkenazi Jewry was quite different. In medieval and early modern Ashkenazi Jewry, inheritance of rabbinic posts was actually prohibited. In other words, although contemporary inheritance of rabbinical posts appears very traditional and even archaic, in reality it is also a modern innovation. The chapter suggests that it was a practical and reasonable response to changes that took place in the structure of the Jewish community in modern times and that clarifying this development sheds light on the nature of the east European rabbinate and the characteristics of the Jewish community.

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"V. The British Chief Rabbinate: a Most Peculiar Practice." In Controversy and Crisis, 83–110. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110572-007.

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