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Journal for Jewish Studies

Editor-in-chief Klaus Hödl

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Asaf Yedidya

-Chadash Yitkadesh , 1 (1966), p 19. In an unpublished article from that time, he offered a humanistic and egalitarian basis to the halachic attitude toward non-Jews, according to the phrase “This is the book of the Chronicle of Adam …” (Gen. 5, 1). Bnjamin Lau, “Rabinate and Academy in the writings of Rabbi Eliezer Samson Rosenthal on Saving the life of a non-Jew on Shabbat,” Akdamot , 13 (2003), p. 21. Four years later, Zeev Falk brought in his essay “A Gentile and a Ger Toshav in the Hebrew Law” several positive and negative traditional attitudes toward non-Jews and

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Carsten Wilke

in very rare imprints. For his taking of office, Meisel chose to reflect the mutual obligations of the Jewish community and its rabbi allegorically in the wording of the espousal contract that according to Jewish law binds the bride and the groom in a specific and symbolic way. Meisel, die Bedingungen des Bundes. Antritis-Rede, gehalten im Cultus-Tempel zu Pest, am [...] 13-ten August 1859, und auf Verlangen herausgegeben , Pest: R. Lampel, 1859 [copies British Library St Pancras; Harvard; Ohio State]; see “Pesth, 16. August,” AZJ 23.36 (Aug. 29, 1859), p. 519

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Andreas Brämer

Jurisprudence ( Historische Rechtsschule ), representatives of the “middle movement” drew upon key notions like “collective national consciousness” ( Volksbewusstsein ) and “collective will” ( Gesamtwillen ). Klal Yisrael , the national-religious unity and uniqueness of the Jewish community, served as the central criterion in weighing the pros and cons of concrete possible changes. § 18, Statut für das jüdisch-theologische Seminar Fraenckel’sche Stiftung zu Breslau , Breslau 1854, p. 13, cf. A. Brämer, “The Dilemmas of Moderate Reform. Some Reflections on the Development of

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Michael A. Meyer

former colleague was attacked by Heinrich von Treitschke for allegedly exaggerating antisemitism and measuring great Germans by their attitude to Jews. “We are not identical with Graetz,” Joël wrote in his widely circulated pamphlet; in the passages cited by Treitschke, Graetz “has decidedly not spoken from our Jewish souls.” M. Joël, Offener Brief an Herrn Professor Heinrich von Treitschke , 13. In sum, unlike Rabbi Abraham Geiger or the Berlin rabbi Michael Sachs, According to Rabbi Max Freudenthal, a graduate of the seminary, in his “Manuel Joël und die

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Jonathan Boyarin and Martin Land

material comfort, simply reusing existing means to restore what was destroyed, becomes the rainbow after the flood, because it increases the wealth of the bourgeoisie through increased sales. Similarly, Japan is expected to “enjoy” higher economic growth over the next few years, after a short-term period of “uncertainty surrounding [its] economic future.” Japan’s retail sales record biggest drop in 13 years , (27 April 2011). When “things cannot go on like this,” it is often because someone has discovered a way to leverage

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Nils Roemer

personal Messiah and maintained that the prophetic promises referred to the Jewish nation as a whole. Heinrich Graetz, “Die Entwicklungsstadien des Messisasglaubens,” Jahrbuch für Israeliten 5625 9 (1864-1865): 1-30 and Heinrich Graetz, “Die Verjüngung des jüdischen Stammes,” Jahrbuch für Israeliten 10 (1864): 1-13 and in English translation in Ismar Schorsch, ed. The Structure of Jewish History and Other Essays (New York: Jewish Theological Seminary, 1975).. According to Graetz, the traditional concept of messianic figures as the descendants of David exerted its

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George Y. Kohler

the Breslau faculty, Manuel Joel (1826-1890) a graduate from the University of Berlin, teach Greek and Latin to his students, and the soon-to-be famous historian Heinrich Graetz gave Talmud classes. Medieval Jewish philosophy, however, was taught by a religiously orthodox philologist, Jacob Bernays, the son of Samson Raphael Hirsch’s teacher Isaac Bernays. Hermann Cohen at the age of seventeen one of Jacob Bernays’ students, wrote in his reminiscences about the Breslau years that Bernays’ “gravest defect of character was his personal relationship to philosophy. He

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Evyatar Marienberg

) Yevamot 6, 9: “ ”. See also Mishnah Yevamot 4 , 13. Abbaye said: “All agree that if one cohabited with a menstruant… the child [born from this union] is not a Mamzer .” BT Yevamot 49a-b: “ ” . A Mamzer (commonly translated as “bastard”), a child who is the result of various kinds of forbidden relations, is not allowed to marry “normal,” “kosher” Jews. In these sayings, Simon ha-Timni, a Palestinian Jewish sage from the second century CE, as well as Abbaye, a Babylonian Jewish sage from the third and fourth centuries CE, are said to declare that a child born

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Chanan Gafni

the medieval period. Whereas in Franco-Germanic rabbinic circles, led by Rashi, See Rashi on Shabbat 6b, 13b, 96b; Eruvin 21b, 62b; Sukkah 28b; Bava Mezia 33a. A similar approach was taken by the Tosafot on Hulin 110b. the dominant approach was that the oral tradition was recorded in writing only in the geonic period, perhaps in the eighth or ninth century, Spanish rabbis, first and foremost Maimonides, believed that Rabbi Judah the Patriarch was the first to transfer oral tradition to written form, composing his Mishnah in the second century CE. To quote