Bibliografie tematiche / ʻEzrat Torah (Tel Aviv)

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Letteratura scientifica selezionata sul tema "ʻEzrat Torah (Tel Aviv)"

Autore: Grafiati
Pubblicato: 29 luglio 2024
Ultima modifica: 5 luglio 2025

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Articoli di riviste sul tema "ʻEzrat Torah (Tel Aviv)"

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Martínez Delgado, José. "Orfali, Moisés (2018), <em>Peruš ḥem’at ha-ḥemdah la-ḥamišah ḥumše torah ‘im ha-hafṭarot me-’et Rabbī Šet ha-rofe’ ben Yefet me-Aram Ṣobah, hahdarah ‘al pi kitbe yad u-mabo’ </em> [The Ḥem’at ha-Ḥemda Commentary on the Pentateuch Including Readings from". Miscelánea de Estudios Árabes y Hebraicos. Sección Hebreo 68 (4 січня 2020): 229–30. http://dx.doi.org/10.30827/meahhebreo.v68i0.1040.

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Orfali, Moisés (2018), Peruš ḥem’at ha-ḥemdah la-ḥamišah ḥumše torah ‘im ha-hafṭarot me-’et Rabbī Šet ha-rofe’ ben Yefet me-Aram Ṣobah, hahdarah ‘al pi kitbe yad u-mabo’ [The Ḥem’at ha-Ḥemda Commentary on the Pentateuch Including Readings from the Prophets by R. Shet ha-Rof’e ben Yefet of Aleppo, Edition based on manuscripts with an Introduction and Notes]. Tel Aviv: Tel Aviv University, The Goldstein-Goren Diaspora Research Center and The Lesler and Sally Entin Faculty of Humanities. 514+IX pp. ISBN 978-965-338-078-3.
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Jaffee, Martin S. "Marc (Menahem) Hirshman. Torah for the Entire World. Tel Aviv: Hakibbutz Hameuchad, 1999. 189 pp. (Hebrew)." AJS Review 26, no. 01 (2002): 127–28. http://dx.doi.org/10.1017/s0364009402280046.

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Kühne, Jan. "»Das schönste Theater bleibt doch das Gericht.« – Todesstrafe und Talion im Drama Sammy Gronemanns." Aschkenas 24, no. 2 (2014). http://dx.doi.org/10.1515/asch-2014-0024.

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AbstractBiblical death penalty becomes practically inapplicable through talmudic legislation, though it is supported by the authority of the Torah. Consequently, death penalty remains a potential means of punishment, at least theoretically so, constituting a motif in the dramatic texts of the German-Jewish Zionist, lawyer and writer Sammy Gronemann (1875–1952). Following his immigration to Tel Aviv in 1936, difficulties in the application of this topos and of »Talion« in general become apparent in his dramatic works, particularly with regard to Germany. In face of the emerging horrors of the Shoah, Gronemann struggled to preserve the humanist-talmudic moment of the suspension of death penalty. He did so despite Zionist attempts to return to the biblical origins of Judaism, with its implied denial of cultural achievement in the Diaspora.
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Libri sul tema "ʻEzrat Torah (Tel Aviv)"

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Israel) Midreshet Aviv (Tel Aviv. Yeme limud le-nashim: Midreshet Aviv : yomayim shel limud Torah le-nashim tseʻirot ba-ʻIr tel Aviv... 6-7 be-Av 763 (4-5.8.03) : ḥoveret medaʻ ṿe-harshamah. Midreshet Aviv, bet midrash torani le-nashim, 2003.

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2

Muzeʾon, Erets-Yiśraʾel (Tel Aviv Israel). Be-faʾate Maʻarav: Tashmishe ḳedushah mi-bate-keneset mi-Maroḳo ha-Sefaradit : osef Ḥananyah Dahan. Muzeʾon Erets-Yiśraʾel, 1989.

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3

Muzeʼon Erets-Yiśraʼel (Tel Aviv, Israel). Be-faʼate Maʻarav: Tashmishe ḳedushah mi-bate-keneset mi-Maroḳo ha-Sefaradit : osef Ḥananyah Dahan. Muzeʼon Erets-Yiśraʼel, 1989.

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Capitoli di libri sul tema "ʻEzrat Torah (Tel Aviv)"

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"Mosheh Avigdor Amiel." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0011.

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Abstract (sommario):
Abstract Mosheh Avigdor Amiel (1883-1946) studied in the Tels (Lithuania) yeshiva and in Vilna under ayim Soloveichik and ayim Ozer Grodzensky. He served as rabbi in Grajewo, Poland, and in Antwerp, and in 1936 he became chief rabbi of Tel Aviv. Amiel authored texts of Halakhah (Darkhei Mosheh: Hamidot Lebeker Hahalakhah) as well as sermons (Derashot el Ami, Hegyonot el Amt). His thought was structured according to concentric circles. At the center was the reality of the divine, which was expressed directly in Torah. The Jewish people were rooted in Torah, and the Land of Israel and the Hebrew language were Torah’s vessels. Outside this sacred construction, the world remained profane. To the extent that the people or land diluted the Torah, Jewish life itselfbecame unsanctified and lost its power. God stepped in to restore the structure, and did so through punishment. Amiel blamed the Enlightenment and Zionism, both expressions of assimilation which diminished Torah, for the Holocaust. The catastrophe was at once a manifestation of the void left by Torah’s absence, divine punishment, and a means for Israel’s self-restoration. The severity of the chaos generated by Israel was such that Israel could no longer be entrusted to remain sacred in history. But it could and would remain sacred in the realm of redemption as centered in the Land of Israel.
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