Bibliografias temáticas / Jerusalem (Yeshivah)

Literatura científica selecionada sobre o tema "Jerusalem (Yeshivah)"

Autor: Grafiati

Publicado: 26 de julho de 2024

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Artigos de revistas sobre o assunto "Jerusalem (Yeshivah)"

Mashiach, Amir. "Changes in the Understanding of Work in Religious Zionist Thought: Rabbi T.I. Thau as a Case Study". Religions 9, n.º 10 (20 de setembro de 2018): 284. http://dx.doi.org/10.3390/rel9100284.

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In Jewish religious texts, Torah study is placed at the top of the hierarchy of values. This suggests that work as such is of no religious significance; work is rather a prerequisite for the real essentials of life. The Mizrachi religious Zionist movement, founded in 1902 by R. Yitzhak Yaakov Reines (1839–1915), introduced a markedly different view. The movement upheld a concept of work as a religious value, not only an existential need. Later religious Zionist thinkers developed a dialectical notion of the mutual integration of the Torah and labor; this eventually became the motto of the Bnei Akiva youth movement that they inspired. With time, the theological approach of R. Kook the Elder (ReAYaH) and of R. Kook the Younger (RTziYaH) became dominant in religious Zionism. R. Kook the Elder founded the yeshivah at Merkaz ha-rav in Jerusalem, which he also headed; his son eventually succeeded him. To date, the yeshivah has produced a great number of students and rabbis, who made the teaching of the two Rabbis Kook the legacy of the religious Zionist community as a whole. The aim of the present article is to trace the changes taking place in the religious Zionist attitude toward work as this is articulated in the thought of a student of the two Rabbis, Kook whom many regard as the continuator of their teaching today. This is Rabbi Tzvi Israel Thau (b. 1937), one of the most influential rabbinic figures associated with religious Zionism, President of Yeshivat har ha-mor and the spiritual leader of the Torah academies referred to as “yeshivot of the line [ha-kav]”.

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Mashiach, Amir. "Work in the Teachings of R. Ẓvi Yehudah Kook". European Journal of Jewish Studies 14, n.º 1 (4 de setembro de 2019): 97–116. http://dx.doi.org/10.1163/1872471x-11411089.

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Abstract R. Ẓvi Yehudah ha-Kohen Kook (RẒiYah, 1891–1982), the head of the yeshivah at “Merkaz ha-Rav” in Jerusalem, was one of the most prominent religious Zionist leaders of the twentieth century. He was also the son of R. Abraham Isaac ha-Kohen Kook, a relationship that had a decisive impact on his thought and work throughout his life. The purpose of the present study is to shed light on RẒiYah’s attitude toward work. Did he see work as a basic human obligation spelled out by the physical need for survival? Did he associate an ideological value with work, as part of a worldview integrating religious values with extra-religious ones, similar to socialism? Or did he see work as a religious value, one that stemmed from his theology?

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Calvert, Isaac. "Sanctifying Security: Jewish Approaches to Religious Education in Jerusalem". Religions 10, n.º 1 (1 de janeiro de 2019): 23. http://dx.doi.org/10.3390/rel10010023.

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While Schmitt’s Political Theology paints modern theories of the state as secularized theological concepts, prominent threads of Jewish religious education in 20th century Jerusalem have moved in a different direction, that is, toward the re-sacralization of such secularized theological concepts. Orthodox Jewish schools in Jerusalem, or yeshivot, take an orthopractic approach to religious education as informing all aspects of life, rather than a delimited set of doctrines or beliefs. As such, questions of security fall within the purview Jewish religious education. To look more closely at the relationship between orthodox Jewish religious education, sanctity and security, I spent seven months enrolled as a student-observer in three Jerusalem yeshivot taking daily field notes, conducting interviews, attending classes, and studying related sacred texts. By examining both Jewish sacred texts and ethnographic data from contemporary Jerusalem yeshivot, this article highlights how geo-political ideals of security in modern Jerusalem are being re-sacralized by contemporizing ancient sacred texts and approaching religious education itself as a means of eliciting divine aid in the securitization process for Jewish Jerusalem.

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Aronson, Ya'akov. "Epistle from Israel (1995)". Judaica Librarianship 9, n.º 1 (31 de dezembro de 1995): 119–22. http://dx.doi.org/10.14263/2330-2976.1193.

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This column reports on activities of the Judaica Librarians' Group, projects of the Jewish National and University Library, and developments in the field of Judaica in university and yeshiva libraries from 1994 to 1995. Also included is information on a new bookmobile service in Jerusalem that provides Judaica materials on tape, and about new editions of classic Judaica texts.

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Ehrlich, Michael. "Changing Jewish Pilgrimage Sites in the Galilee Region during the Medieval Period". AJS Review: The Journal of the Association for Jewish Studies 48, n.º 1 (abril de 2024): 26–45. http://dx.doi.org/10.1353/ajs.2024.a926056.

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Abstract: Four reasons led to the change of the main Jewish pilgrimage sites in Galilee from ʿAraba and Dalata to Meron during the twelfth century. The Jewish population abandoned ʿAraba and the community of Dalata declined. During the eleventh century, pilgrims from the Diaspora preferred to participate in a central annual event on the Mount of Olives, organized by the Yeshiva of the Land of Israel, which simulated pilgrimage to the temple. During the twelfth century, the Jewish regional center in the Upper Galilee region had shifted from Jish to Safed. Consequently, the main regional pilgrimage shrine changed from Dalata to Meron. The pilgrimage to Meron was a result of the Frankish ban on Jewish presence in Jerusalem and the Frankish takeover of important shrines venerated by Jews outside the Galilee region. Abstract: Four reasons led to the change of the main Jewish pilgrimage sites in Galilee from ʿAraba and Dalata to Meron during the twelfth century. The Jewish population abandoned ʿAraba and the community of Dalata declined. During the eleventh century, pilgrims from the Diaspora preferred to participate in a central annual event on the Mount of Olives, organized by the Yeshiva of the Land of Israel, which simulated pilgrimage to the Temple. During the twelfth century, the Jewish regional center in the Upper Galilee region had shifted from Jish to Safed. Consequently, the main regional pilgrimage shrine changed from Dalata to Meron. The pilgrimage to Meron was a result of the Frankish ban on Jewish presence in Jerusalem and the Frankish takeover of important shrines venerated by Jews outside the Galilee region.

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Steinhardt, Joanna. "American Neo-Hasids in the Land of Israel". Nova Religio 13, n.º 4 (1 de maio de 2010): 22–42. http://dx.doi.org/10.1525/nr.2010.13.4.22.

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American Neo-Hasidism in Israel today is part of a sustained revival of traditional Judaism that began in the late 1960s among followers of Rabbi Shlomo Carlebach, who sought to restore meaning to Jewish practice and identity. This unique religious subculture blends elements of New Age spirituality and American countercultural values with Hasidism, a mystical movement within Judaism dating back to the eighteenth century. The result is a new syncretistic Jewish culture and practice. At two English-speaking yeshivas, one in Jerusalem and the other in Bat Ayin in the West Bank, this Neo-Hasidic subculture exhibits kinship with both the conservative religious culture of Israeli settlers and the countercultural spiritual values of young American Jewish immigrants.

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Mashiach, Amir. "The Individual vs. Society in Rabbi Shlomo Zalman Auerbach’s Halakhic Rulings". Review of Rabbinic Judaism 20, n.º 2 (3 de agosto de 2017): 251–71. http://dx.doi.org/10.1163/15700704-12341329.

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Rosh Yeshivat Kol Torah in Jerusalem for more than forty years, Rabbi Shlomo Zalman Auerbach was one of the most influential Halakhic decisors of the twentieth century. Rabbi Auerbach was a major figure in Haredi society which makes his Halakhic involvement in military issues more interesting. An examination of his Halakhic rulings in this matter shows that Rabbi Auerbach comprehended not only the complexity of being a religious soldier in the Army but also the complexity of the operational needs of the Army. Here I identify and analyze Rabbi Auerbach’s Halakhic rulings on military issues in two aspects: a) regular military issues; b) different Halakhic issues on which Rabbi Auerbach imported military discussions and terminology into the halakhic discourse. Moreover, I show that Rabbi Auerbach worked in the light of the principle, “The Nullification of the Individual” (my terminology). Finally, I compare Rabbi Auerbach’s attitude towards Citizen-State issues to that of the German philosopher G.W.F. Hegel.

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Atia, Ronel. "From the “Man of Jerusalem” to the Beit El Yeshiva: Late Nineteenth Century Rabbinic Leadership in the Jewish Community of Tripoli". Review of Rabbinic Judaism 24, n.º 1 (7 de junho de 2021): 95–116. http://dx.doi.org/10.1163/15700704-12341377.

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Abstract This article details a polemic among the rabbinical leadership of the Jewish community of Tripoli, Libya, in the late nineteenth century. At stake was an initiative of the community’s spiritual leader, Rabbi Eliyahu Bechor Hazzan, to change the traditional educational system to include secular topics and foreign language. The communal rabbis who opposed the idea wrote the rabbinical leadership of Jerusalem, requesting support in overturning Rabbi Hazzan’s proposal. This study details the issues at stake in this aspect of the infiltration of modernism into Jewish communities in Muslim countries and presents the letter written to the rabbinic authorities of the land of Israel that led Rabbi Hazzan to abandon his initiative and, later, to resign from his leadership post.

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Seewald, Yudah. "Book Review: Rav Sa‘adya Ga’on in the focus of controversies in Baghdad". Ginzei Qedem, n.º 16 (15 de setembro de 2020). http://dx.doi.org/10.35623/gqys2528tu20.

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On the occasion of Professor Joshua Blau’s centenary jubilee, the book Rav Sa‘adya Ga’on in the focus of controversies in Baghdad: Sa'adya’s Sefer Ha-Galuy and Mevasser's two books of critiques on him, by Joshua Blau himself and Joseph Yahalom, was published in 2019 by the Ben-Zvi Institute for the Study of Jewish Communities in the East of Yad Izhak Ben-Zvi and the Hebrew University of Jerusalem. The book includes the original Hebrew version of Sefer Ha-Galuy; Sefer Eppiqoros, by Khalaf ibn Sarjadu; The Arabic version (Tafsir) of Sefer Ha-Galuy; and two critical works by by Mevasser ben Nissi Halevi: The Book of Correcting the Errors Found in the Writings of the Fayyumite Rosh Yeshiva, and The Book of Revealing the Errors Found in the Writings of the Fayyumite Rosh Yeshiva. I briefly review the content of these works as well as the cultural and historical background, and focus on the reasons for which Rav Sa‘adya composed Sefer Ha-Galuy and the ten benefits he detailed which may be gained from his work. We stress additional insights that the modern reader may find in this work, among them a glimpse into Rav Sa‘adya’s methodology in his Biblical commentary as reflected in his usage of biblical words in Sefer Ha-Galuy. We also discuss the history of the publication of Sefer Ha-Galuy throughout the past century and a half, little by little, until the nearly complete edition by Blau and Yahalom. The newly published translation reads fluently and is enlightening, bringing the reader into the atmosphere of those distant days. The reconstruction of the manuscript from the Geniza fragments is mostly plausible, but seems to be incorrect in a few places. I present here three additional yet unpublished fragments of the Sefer Ha-Galuy that include sections not included in the new printed edition, and suggest that some of the printed sections should be reordered. In addition, considerations regarding the internal coherency of the text, as well as the physical properties of the Geniza fragments, may lead to a slightly different ordering. One of the newly presented fragments reveals that in his commentary on the Sefer Ha-Galuy Rav Sa‘adya aimed at demonstrating the utility of high mathematics to Torah study, thereby emphasizing his own personal virtue as one having extensive knowledge in these fields. Furthermore, one can learn from the new Geniza sections about the proper order in which Rav Sa‘adya mentions the people whom he attacks in this manuscript, including a name that has disappeared so far from the eyes of the researchers, Judah the son of the Exilarch, David Ben Zakkai. The edition is accompanied by brief expansive comments. I illustrate how these may be the basis for further discussions, addressing the calculation of the end-of-days included in Sefer Ha-Galuy, probably as part of Rav Sa‘adya's method of historiography, which divides Jewish history into periods of 500 years.

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Livros sobre o assunto "Jerusalem (Yeshivah)"

1917-, Chamiel Haim, ed. Mi-Monṭroh li-Yerushalyim: Me-"ʻEts Ḥayim" le-"Hekhal Eliyahu". Yerushalayim: ʻOlam ha-sefer ha-Torani, 1986.

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Yeshivah, Merkaz-ha-Rav (Jerusalem). Alfon ḥaverim: Yeshivat Merkaz ha-rav. Yerushalayim: Yeshivat Merkaz ha-rav, 1999.

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Tsiyon, Ḳlugman Ben, e Yeshivah li-tseʻirim "Ner Yiśraʼel" (Jerusalem), eds. Ḥagigat ḥanukat ha-bayit u-ḳeriʼat shem ha-yeshivah Ner Yiśraʼel. [Yerushalayim]: ha-Yeshivah, 1992.

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ha-Rav, Agudat yedide Yeshivat Merkaz. Yeshivat Merkaz ha-Rav 70: Seʻudat yovel ha-70 le-yisud Yeshivat Merkaz ha-Rav ʻa. y. Maran Avraham Yitsḥaḳ ha-Kohen Ḳuḳ, zatsal, Yerushalayim, ḥo. ha-m. Sukot 754. Yerushalayim: Agudat yedide Yeshivat Merkaz ha-Rav, 1993.

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Ḥefets, Ḳobi. ʻAd redet maḥshake tehom: Meḥḳar ʻal ha-yeshivah "ʻOd Yosef Ḥai" ṿe-khaṿanoteha kelape ha-ḥevrah ha-Yiśreʼelit. Tel Aviv-Yafo: Deror la-nefesh, 2013.

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(Jerusalem), Yeshivat Beʼer Yitsḥaḳ. Beʼer ḥafruha śarim karuha nedive ʻam: Seder ha-yom shel yoma de-Nisan ṿe-ḥag ha-Shavuʻot be-hekhal ha-Yeshivah Beʼer Yitsḥaḳ ... Beʼer Shevaʻ: Yeshivat Beʼer Yitsḥaḳ, 2003.

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Aviner, Shelomoh Ḥayim. Tsevi ḳodesh: Toldot rabenu ha-Rav Tsevi Yehudah ha-Kohen Ḳuḳ, zatsal. Bet El: Sifriyah Ḥaṿah, 2004.

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Yeshivah, Merkaz-ha-Rav (Jerusalem), ed. Divre rabotenu she-neʼemru bi-Yeshivat Merkaz ha-rav bi-melot shanah la-gerush. Yerushalayim: Yeshivat Merkaz ha-rav, 2005.

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Shimʻon Yosef ben Elimelekh Meler. Sefer "ha-Kohen ha-gadol me-eḥaṿ": Toldot ḥayaṿ shel ... Aharon Kohen, zatsal, rosh Yeshivat "Keneset Yiśraʼel" Ḥevron : meshulav bi-feraḳim mi-ḥaye ha-Yeshivah ṿe-rasheha le-doroteha. Yerushalayim: Shimʻon Yosef Meler, 2009.

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Brim, Aryeh Tsvi. Maḥzir ʻaṭarah le-tifʼartah: Toldot ha-gaʼon he-ḥasid Rabi Yehoshuʻa Heshil Brim, z. ts. ṿe-ḳ. l., rosh ha-yeshivah de-Metivta 'Tifʼeret Yiśraʼel' u-teḳumat malkhut Bet Roz'in. Ḳiryat Gat: ]Aryeh Tsevi Brim[, 2017.

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Mais fontes

Capítulos de livros sobre o assunto "Jerusalem (Yeshivah)"

Solomon, Norman. "Shai Wozner, Legal Thinking in the Lithuanian Yeshivoth: The Heritage and Works of Rabbi Shimon Shkop (Hebrew), Jerusalem: Magnes Press, 2016, 340 pp." In The Jewish Law Annual Volume 22, 185–92. London: Routledge, 2023. http://dx.doi.org/10.4324/9781315561134-8.

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Katz, Steven T. "Yeqezkel Sama". In Wrestling with God, 133–45. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0012.

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Abstract Yeqezkel Sama (1889-1969), born in Gorodok (Belarus), studied in the Keneset Yisrael yeshiva in Slobodka under the Musar leaders Natan Tsevi Finkel and Mosheh Mordekhai Epstein. When the yeshiva was transferred to Kremenchuj, Ukraine, upon the outbreak of Wodd War I, Sarna had the opportunity to study with the J::Iofets J::Iayim. He returned to Slobodka with the yeshiva after the war, taught there, and then moved with it to Hebron (1924). He became head of the yeshiva in 1927 and continued in this position after it moved to Jerusalem in 1929. Sarna responded to the Holocaust in a eulogy address at the yeshivah in Jerusalem on 4 December 1944. He assured his listeners that God was not hidden, but present among the anguished remnant at the yeshiva as He was always present amid catastrophe. God’s weeping enabled Jews to cry and begin to console themselves. Moreover, the metaphysical realities of redemption (geulah), penitent return (teshuvah), and disaster (!Jurban) were displayed across Israel’s metahistorical line of development such that redemption was imminent. Redemption’s onset, however, was conditioned by Israel’s existential teshuvah. The tragedy was so severe that it paralyzed even the individual effort for teshuvah, but God entered into history to make that teshuvah possible.

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"Shlomoh Zalman Unsdorfer". In Wrestling with God, editado por Steven T. Katz, Shlomo Biderman e Gershon Greenberg, 51–60. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0005.

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Abstract Shlomoh Zalman Unsdorfer (1888-1944) of Bratislava (Slovakia) began his study at the nearby Galantar yeshivah under YosefTsevi Dushinsky, who later headed the separatist Orthodox community in Jerusalem. He continued at the Bratislava yeshiva under the Da’at Sofer (Akiva Schreiber), the great-grandson of the yeshiva’s eminent founder, the I:Iatam Sofer (Mosheh Schreiber), an outspoken opponent of Reform. He served as rabbi of Bratislava’s Weidritz Alley congregation, helped to establish the Ifevrah Mevakshei Derekh, a study group for working youth, and headed the burial society (Ifevrah Kadishah Digemilut Ifasadim). During the war, Unsdorfer made his way regularly to the nearby displaced persons camps in Patronka and Ratenbriken to offer consolation to the interned Jews. In mid-September 1944 he fled to Marienthal Internirungslager, a refuge for Jews with American papers eligible for prisoner exchange. In early October, the Nazis discovered his false papers, and he was taken to Auschwitz, where he was killed upon arrival. However, his son Sitn4ah Bunem survived Auschwitz, returned to Bratislava, and found the manuscripts of his father’s sermons and diary notes in the ruins of their house. After conferring with the Da’at Sofer (by then in Jerusalem), Sim4ah Bunem’s brother Shmuel Aleksander in Montreal translated the sermons from Yiddish to Hebrew and published them with the title Siftei Shlomoh (The Lips ef Shlomoh). Unsdorfer presumed the presence of latent hatred against Israel through the line of Esau’s successors. The hatred was activated by God when Jews surrendered Torah and emulated the nations. But Unsdorfer could not understand why pious Jews were being caught in a fire which was set for assimilationists. He drew a categorical distinction between God’s knowledge and man’s and then fell into silence. But he also envisioned a metaphysical process under way from catastrophe to redemption. Unsdorfer urged Jews to trust in that higher drama and, remaining silent about God’s ways, act with the piety and trust of Abraham at the Akedah (binding of Isaac).

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"Yoel Schwartz and Yitzchak Goldstein". In Wrestling with God, editado por Steven T. Katz, Shlomo Biderman e Gershon Greenberg, 263–73. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0020.

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Abstract Rabbi Yoel Schwartz and Rabbi Yitzchak Goldstein both live their lives within the orbit of the Israeli ultra-Orthodox Jewish world. As youths, they both received traditional Jewish educations and then went on to do advanced rabbinical studies. Rabbi Schwartz has been a student at several of Israel’s most prestigious yeshivot (advanced rabbinical academies) including the Mir yeshiva in Jerusalem and the Ponevitz yeshiva in BneiBrak. He now is a member of the teaching faculty at Yeshiva D’var Yerushalyim in Jerusalem. He has published very widely on ethical issues in the Jewish tradition and has produced commentaries on biblical and rabbinic texts. In addition, he has addressed contemporary theological subjects in a variety of publications. For example, he has written about the issues surrounding conversion to Judaism; the issues of peace, materialism, and spirituality; and the holiness of the human body, as seen from an ultra-Orthodox perspective. He is also the author of a book in Hebrew entitled Zechut Avot (Merit ef the Fathers). Rabbi Goldstein did his rabbinic studies at Yeshiva Yoesodei Ha-Torah inJerusalem and now teaches at the Ithri yeshiva. He is the author of a number of articles for the important Encyclopedia ef the Talmud published in [Hebrew] in Jerusalem.

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Boyarin, Jonathan. "The Neighborhood, the City, and Beyond". In Yeshiva Days, 43–78. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203997.003.0003.

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The chapter presents a short biography and the shiur of the Rosh Yeshiva. It introduces the people who came to the Lower East Side, and the people who were born in the area, which created a network of institutions that has been gradually dwindling for decades. The chapter also tackles how Nasanel wound up at Mesivtha Tifereth Jerusalem (MTJ). Unlike some larger yeshivas, especially perhaps those in Israel, there do not seem to be any formal recruiting efforts at MTJ. Other than those who are from the neighborhood, people find their way to MTJ either because of the Rosh Yeshiva's reputation as a leading authority on Orthodox Jewish law, or because, like Nasanel, they have somehow gotten the sense that the place will be right for them. The chapter then takes a look at the lives of Yisroel Ruven in the Lower East Side, Asher Stoler, Rabbi Canto, both regular at the beis medresh, and the Orthodox Jewish community. Ultimately, it illustrates a neighborhood where the Jewish population has been declining for roughly a century, and where buildings to house Jewish institutions have been progressively emptied out.

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Boyarin, Jonathan. "The Professor". In Yeshiva Days, 156–79. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203997.003.0007.

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This chapter recounts the life of the author as a junior associate at a major New York corporate law firm, an anthropologist, and his early kollel year at Mesivtha Tifereth Jerusalem (MTJ). It details the months he spent studying the Mishnah with Petrushka's Yiddish commentary with Nasanel. The chapter also focuses on the tractate Kilaim, a rarely studied text that deals with the rules about forbidden mixtures of planted crops. It tackles the beginning of the entire mishnaic corpus and study Petrushka on the tractate Berachos (blessings), with the goal of eventually studying together all of the Mishnah. The chapter acknowledges the encouragement the author received from his fellows at MTJ and recalls a brief conversation he had with Rabbi Weiss, after spending some time with him and Rabbi Karp studying Mishnah berurah. Ultimately, it discusses the author's field notes from the beginning of this “project,” which give the lie to his claim that he doesn't think of the yeshiva as a separate “world.”

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Boyarin, Jonathan. "Learning and the Time of the Dream". In Yeshiva Days, 180–86. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203997.003.0008.

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This chapter assesses the dreams that the author experienced. It narrates the first dream in which the author seemed to wish to merge young Orthodox American boys today, not only with those Jewish children murdered by the Nazis and their local henchmen, but perhaps as well with the fragmented memories of an imagined, more whole or “authentic” Jewish childhood in eastern Europe. The chapter reveals that the impulse to repair the breach of memory — and perhaps his ambivalence about that impulse — is certainly part of his impulse for studying at Mesivtha Tifereth Jerusalem (MTJ), as it has directed his professional life for the past four decades. In another dream, it was about his mother's father, Yeshaya Kravits, who somehow became Cyrus Weltman in America. In this dream, they were bringing him home to live with them. Ultimately, the chapter analyzes Nasanel's remarkable gift — the ability to extend time, or to defy the shackles of quantified, linear time.

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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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Boyarin, Jonathan. "By Myself and with Others". In Yeshiva Days, 79–121. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203997.003.0004.

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This chapter presents the author's own routine of studying at Mesivtha Tifereth Jerusalem (MTJ). Almost anyone with extensive experience studying at other yeshivas would find the patterns at MTJ less structured and more ad hoc than most. Thus, the pattern of a day of study depends greatly on the individuals involved. The chapter recounts the author's request in studying the sixteenth-century halachic code known as the Arba turim — his first experience studying legal digests rather than Talmud per se. It also elaborates the volume in Yoreh deʿah, in which the author found the time to review over the course of the week: the Mishnah in Avodah Zarah, the Gemara, the Tur, the Shulchan aruch and Aruch hashulchan. The chapter mentions the author's study partners, Rabbi Karp and Nasanel, and his experience in studying with them. With Rabbi Karp, they chose to go over with a piece of Gemara in the tractate Bechoros, which covers the laws governing the obligation to donate or redeem the firstborn of cattle and humans to the Temple. In Nasanel, they began by studying the Mishnah of Kilaim, which deals with forbidden and permitted combinations of various species planted in the same field.

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Boyarin, Jonathan. "The Big Room". In Yeshiva Days, 14–42. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203997.003.0002.

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This chapter describes the rooms where all Mesivtha Tifereth Jerusalem (MTJ) activities took place. It specifically mentions the smaller room, the library, wherein plenty of books on the walls of the beis medresh were stored. Here the Rosh Yeshiva holds his 11:00 a.m. and 2:00 p.m. Talmud classes. The chapter also illustrates the big room, which a bimah, the platform from which the Torah is read on appropriate occasions, stands. They are all male, consistent with standards of modest comportment that dictate general segregation of males and females in public, and with the traditional Orthodox view that women are not obligated in Torah study generally, nor is it seemly for them to study Talmud. It analyses the volumes of the Babylonian Talmud, which are shelved on the rear right side of the beis medresh, right behind the table where the author is most frequently sat with his study partners. Ultimately, the chapter discusses the author's early kollel year during the Rosh Yeshiva's shiur (lesson), with his study partners Asher Stoler, Yisroel Ruven and Hillel. It highlights some of the yeshiva's routines, one of these is the annual procedure in which observant Jews, in preparation for Passover, formally transfer all of their chomets (leavened goods) to a non-Jew, who then inevitably transfers it back after the holiday ends.

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