| Papers [1-16] of 16 | Search results on "WOMEN RABBIS": |
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Women as Rabbis, 2007.
This paper explores the history of the role of women in Judaism to understand the contemporary position of women as rabbis.
3,305 words (approx. 13.2 pages), 19 sources, MLA, AU$ 151.95
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Abstract
This paper explains that women rabbis, who can be found in Conservative, Reform, Reconstructionist and even a few Orthodox Jewish communities, are largely a product of the Jewish feminist enlightenment, which has experienced the greatest change over the last few decades. The author points out that Jewish feminism perceives that historical Judaism is based on a broad patriarchal world view in which Torah, Israel and God have been construed from the male perspective. The paper concludes that the theology has never been opposed strongly to the idea of women as Rabbis; however, tradition and history have been the major reasons for denying it in the past. The paper includes several quotations.
Table of Contents:
Introduction
Separation
The Reform Movement
Women and Judaism
The Role of Women
Conclusion
From the Paper
"As Ruth Adler notes, the process of inclusion for women has been ongoing for some time. For two centuries, men and women claiming liberal Judaism have been learning what it means to include women in prayer. She notes that at the Hamburg Temple in 1818, "inclusion meant allowing women's voices to be heard in the choir." At a synagogue in 1851, it meant relocating women from the women's gallery to "the family pew" beside their male relatives. "For the Reform, Reconstructionist and Conservative Judaisms of the 1970s and 1980s, it meant beginning to ordain women as rabbis.""
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Rabbi Nachman, 2005.
An overview of the life and teachings of this figure in Jewish history.
2,250 words (approx. 9.0 pages), 8 sources, AU$ 143.95
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Abstract
This paper discusses one of the influential individuals in the Jewish religion who was known as Rabbi Nachman. Although he lived a few hundred years ago his teachings continue today, as well as the stories and examples he set for all those who came after him to follow.
From the Paper
"Regardless of your faith, background or education, most accept the fact that there is a greater being in existence, which aids the world in its continuation to exist. Some call the greater being God and others may call it by another name. However according to the Jewish religion and many other religions as well, their beliefs are centered around this ultimate being. In addition to that several religions have famous individuals who have set great examples throughout history. One of these individuals in the Jewish religion is known as Rabbi Nachman and although he lived a few hundred years ago his teachings continue today as well as the stories and examples he set for all those who came after him to follow. Nachman's Childhood: Rabbi Nachman was born in Medzeboz, a town in the Ukraine, in 1772 ("Rebbe Nachman")."
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Steven Greenberg's "Wrestling with God and Men", 2006.
A book review of Rabbi Steven Greenberg's book, "Wrestling with God and Men".
4,950 words (approx. 19.8 pages), 5 sources, AU$ 315.95
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Abstract
This paper explores the theories presented in Rabbi Steven Greenberg's book, "Wrestling with God and Men". The paper explains that Rabbi Steven Greenberg works to reconcile his love for God with his homosexual nature. Greenberg identifies himself as both a devout follower of God and the Jewish faith, but also identifies himself as having homosexual preferences. The paper also explains that the thesis of Greenberg's book is that the question whether homosexual activities are permitted in the Holy Scriptures is actually a moot point: Greenberg seeks to identify whether the nature of homosexual love is permitted.
From the Paper
"In his book, Wrestling with God and Men, Rabbi Steven Greenberg works to reconcile his love for God with his homosexual nature. Greenberg identifies himself as both a devout follower of God and the Jewish faith, but also identifies himself as having homosexual preferences. The thesis of Greenberg's book is that the question whether homosexual activities are permitted in the Holy Scriptures is actually a moot point: Greenberg seeks to identify whether the nature of homosexual love is permitted. In doing so, Greenberg transforms the question of homosexuality from one of sex to one of love, in which he asks how God can deny the nature of love through prohibition. The root cause of this problem is found in the passage "Va-yar Elokim et kol asher asah v-hinei tov meod" (Bereshis 1:31) or, translated, states "And G-d saw..."
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Different Perspectives on the Holocaust, 2006.
Compares the experience of a Rabbi that lived in the Kovno Ghetto during the Holocaust to that of the secretary of the Jewish Council of Kovno,who lived there during the same period.
1,976 words (approx. 7.9 pages), 2 sources, MLA, AU$ 100.95
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Abstract
This paper compares two different perspectives on the Holocaust, a secular and a religious one. Rabbi Ephraim Oshry and Avraham Tory's accounts of their experiences in the Kovno ghetto are compared on different levels. While Oshry describes more of the religious aspects of being Jewish and living in the Ghetto, Tory describes the day to day events as the secretary of the Jewish Council of the Kovno Ghetto.
From the Paper
"Rabbi Ephraim Oshry's account of the massacre of the Jews in the Kovno ghetto as told in his writing The Annihilation of Lithuanian Jewry, can be compared to Avraham Tory's account of the Kovno ghetto from his diary Surviving the Holocaust on different levels. On one level we can see how their roles in the community of the Kovno ghetto affected their accounts of the atrocities committed in the ghetto. Rabbi Ephraim Oshry served as a spiritual leader and man of God who instilled faith in the Jews in Lithuania when all seemed hopeless, as Avraham Tory was a more secularized Jew who was a secretary for the Jewish Council of the Kovno ghetto who assisted Dr. Elkes in working to better the conditions of the Jews in the Kovno ghetto. As a result the emphases in their accounts are different. On another level we can compare the two accounts through the different style of writing of each eyewitness. Rabbi Ephraim Oshry compiled his book on Lithuanian Jews after the war, and throughout the book he tells us the way the people in the ghetto perished and survived, which gives us a broader view of the ghetto. Avraham Tory's account is that of his daily diary that he kept during the ghetto in which we have a detailed chronological description of the destruction of the Lithuanian Jews and learn the daily struggles of the people of the ghetto, and especially the responsibilities the Jewish Council faced. Despite these differences in the way the accounts are presented, each account is very detailed in describing when and what happened during each major "Action" or roundup of Jews and is completely consistent with each other."
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Review of "When Bad Things Happen to Good People", 2002.
A review of Rabbi Harold Kushner's famous book about the causes of and reasons for human suffering.
876 words (approx. 3.5 pages), 0 sources, MLA, AU$ 50.95
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Abstract
This paper follows Rabbi Kushner's grieving process after the death of his 14-year-old son. It also critically examines the questions he asks of God and the conclusions he ultimately reaches. Kushner and many of the people he came into contact with in his service had difficulty understanding why they were forced to suffer, despite living their lives as God wanted them to. Much of the paper deals with a famous paradox of God: Since evil exists, God cannot be all-good and all-powerful.
From the Paper
"Harold S. Kushner?s book ?When Bad Things Happen to Good People? confronts the ancient theological question posed in its title reasonably, profoundly, and with deep, genuine compassion. It is an often painful, difficult, but ultimately inspiring study of the human condition and the suffering that invariably accompanies it. Kushner, a rabbi, was moved to write when he and his wife lost their son, Aaron, to a rare disease called progeria at the age of 14. He, like many other people who experience such a tragedy, went through a range of complicated emotions, including sadness, guilt, and anger. Considering himself a good person and devout follower of God and Judaism, he wondered why God, whom he had devoted his life to serving, would afflict him with such enormous pain. While this experience alone qualifies Kushner to write this book, there are two other areas of experience which make this book immeasurably valuable to the reader and make Kushner the ideal author for the book."
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?When Bad Things Happen to Good People?, 2002.
Discusses this reflective book by New York Rabbi Howard Kushner.
1,061 words (approx. 4.2 pages), 1 source, MLA, AU$ 60.95
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Abstract
Howard Kushner, the author of "When Bad Things Happen to Good People", is a rabbi, but as he notes in his introduction, his book is not intended as an abstract theological discussion or even as something confined to only one religious point of view. The paper shows that, prompted by his infant son's illness, Kushner set out to write the book to find answers to his questions. It shows that the issue he raises in the title is an ancient problem--since God is all-powerful, why does He allow the suffering we see all around us? Why do these things happen to people who are good, who accept God, and who follow his ways?
From the Paper
"One interesting issue he raises is that children who lose a parent often blame themselves, as if they must have done something wrong. They need reassurance that they did not and that the death was not their fault. In a real sense, we all face the same issues and need to be reassured that when something bad happens, it is not our fault. How we react to our troubles, on the other hand, may be a matter of fault. We need to understand our grief and sorrow and work through it, and religion and God can help greatly in this process. If we let our troubles crush us, however, we would be at fault for doing so. Our troubles may not have a rational reason, but we must apply reason in order to overcome the effects."
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Tuffy and Spencer, 2002.
This paper explores the main character of "Tuff", an African-American in Paul Beatty's "Tuffy" and keeping him as a bench-mark, compares and contrasts him with another relatively minor character of a rabbi, Spencer.
805 words (approx. 3.2 pages), 1 source, MLA, AU$ 46.95
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Abstract
The author of this paper compares the characters of Tuffy and Spencer and the reasons behind their atypical life choices that differ in vocation and reputation. Rabbi has an inclination towards getting better and helping people turn better. Similarly Tuffy joins a self-improvement plan and runs for office to help people turn better.
From the Paper
"The main character of this book is a 19-year-old African American. His name is Winston Foshay but his obesity and the reputation that he has built around his 320-pound fat has earned him the title of "Tuffy". Another parallel character in this book is that of Spencer Throckmorton whose vocation is in direct contrast with Tuffy's."
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Jewish Philosopher Baruch Spinoza, 2005.
This paper discusses Jewish philosopher Baruch Spinoza, a controversial figure in the history of Jewish thought, who was not a rabbi.
2,615 words (approx. 10.5 pages), 9 sources, MLA, AU$ 126.95
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Abstract
This paper explains that Baruch Spinoza, the first Jewish pantheist, rejected the monopoly held by the clergy over the political power in the Jewish community, was a champion of intellectual freedom and had followers including members of the Islamic community. The author points out that Spinoza was one of the first philosophers to marry Jewish thought with the emerging ideas of the Enlightenment and was more receptive to contemporary Western thought than any Jewish philosopher since Maimonides. The paper relates that Spinoza went to Constantinople, where Jews were emancipated; the community in Constantinople contributed to Spinoza's ideas of intellectual freedom and, in 1664, Spinoza published the "Treatise on God, Man and his Well-Being" marrying Jewish scripture to contemporary philosophy.
From the Paper
"However controversial, Spinoza's viewpoint on God was not unprecedented. Spinoza's version of God was firmly planted in Mediaeval Jewish mysticism, which was closely allied to the Neo-Platonic philosophical tradition of Late Antiquity, as it had been developed during the 9th Century intellectual development of Islam. "The fundamental thing to keep in mind when thinking about Spinoza is one simple, striking, and paradoxical proposition: God is the only thing that exists." The idea is not that God is everything, but that nothing can exist independently from God. While reductionists may want to claim Spinoza as their own, Spinoza envisioned a thinking God. In addition, "although Spinoza was condemned by his community for the heresy of saying that God has a body," he actually believed that God was much more than a body."
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Judaism and Abortion, 2006.
A discussion on the Jewish views on abortion.
1,546 words (approx. 6.2 pages), 6 sources, MLA, AU$ 81.95
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Abstract
This paper offers unbiased research on different sects of Judaism and their views on abortion. The author quotes literature, recognized rabbis and scholars and their calculated perspectives on abortion, the fetus and its right to life.
From the Paper
"Although Judaism does not assign the same status to the unborn human as to life after birth, this is far from taking the feminist perspective, that the fetus is an appendage of the mother, merely a bit of tissue (Feder pp). Various Jewish authorities refer to the fetus as "germinating life" or "nascent life" (Feder pp). Lord Immanuel Jakobovits, former chief rabbi of the United Kingdom, who has written extensively on medical ethics, observes that "The destruction of an unborn child is a grave offense, though not murder" (Feder pp). The late Rabbi Seymour Siegel, a professor at Conservative Judaism's Jewish Theological Seminary, noted that "the Talmud speaks of the fetus in it mother's womb joining in praise of the Almighty" (Feder pp)."
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Protecting Animals: System of Duties Built on Jewish Law, 2005.
An in-depth paper which calls on the Jewish religion to stop focusing on animal rights and to start focusing on human duties and obligations towards animals.
8,160 words (approx. 32.6 pages), 30 sources, MLA, AU$ 280.95
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Abstract
This paper explores an alternative to fighting for animal rights, and instead advocates for a system of human duties and obligations based on Jewish Law. The paper analyzes the way Jewish law views cruelty to animals, the environment, and the obligation to take care of one's health. Jewish Law lays out a system of positive obligations that Man has towards animals, the environment, and his own health.
I. Introduction
II. Jewish Law and the Environment
A. The World and All in It Belongs To G-d and Man Is Responsible For Preserving It All
B. Animals Are Important to G-d
C. Bal Tashchit - The Prohibition on Wanton Destruction
D. Environmental Effects of Producing So Much Meat
III. Animals in Jewish Law
A. Animals as Property
B. Tza'ar Ba'aley Chayim and Positive Acts of Kindness
IV. Jewish Law and Health
A. The Importance of Maintaining Health in Jewish Law
B. Health and Vegetarianism
V. The Misunderstanding of the Importance Of Meat In Judaism
VI. Rabbis and Vegetarianism
VII. A Modern System of Duties and Obligations
A. Eating Meat and Dairy Products
B. Hunting, Trapping, and Furs
C. Animals in Entertainment
D. Animal Experimentation
E. Wildlife Conservation
VIII. Conclusion
From the Paper
"We often talk about protecting animals and giving them their rights. Animal rights' activists argue about which rights are due to animals and which rights to animals are due to human beings. I argue that this dialogue is unhelpful to animals, just as it is unhelpful to human beings. Rather than argue about rights, I contend that we should construct a system of duties and obligations under which human beings will have varied responsibilities towards animals. Such a system already exists under Jewish law, a system devoid of human rights and animal rights, but rich with human responsibility and obligations towards mankind, animals, and the environment."
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Who Is a Jew?, 2001.
This paper analyzes the question of who is a Jew and why any definition is problematic.
900 words (approx. 3.6 pages), 4 sources, AU$ 50.95
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Abstract
This paper discusses the controversial question of "who is a Jew?". It provides Rabbinic and cultural sources for arguments of each side and concludes with the statement that there is no one way of defining who a Jew is.
From the paper:
"This at first may seem like a simple question. Let us examine some different ways that we could answer this in modern times. We could say ?Jews are those born of Jewish Mothers or any person who has gone through the formal process of conversion in full compliance with Jewish law.? This gives a purely biological aspect to the question. We could also say, ?those who practice the Jewish faith and prescribe to the doctrines of that faith.? This seems like a reasonable answer and fairly clear to define. But it may not be as easy as it seems, for the practice of the Jewish Faith has many variations, which have been the arguments of many rabbis over the years. The emergence of the Orthodox, Conservative and Reformed movements are just the beginning of the problem of defining who is a Jew by specific practices. A third possibility to answering the question of who is a Jew would be to make a statement such as, ?A Jew is descended from one of the twelve tribes of Israel.? That puts us back to the original answer about genetics and biology. In this paper I will demonstrate actions or beliefs cannot define that who is a Jew. "
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Jewish Law and Vegetarianism, 2005.
An examination of Jewish law's attitude towards animals and its preference for a vegetarian diet.
7,250 words (approx. 29.0 pages), 30 sources, MLA, AU$ 259.95
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Abstract
This paper explores the way Jewish law views cruelty to animals, the environment, and the obligation to take care of one's health. The paper concludes that because Jewish Law has strong views about all these issues, the ideal diet is a vegetarian diet. The paper analyzes everything from Jewish dietary laws (kashrut) to factory farming.
I. Introduction
II. Tza'ar Ba'aley Chayim and Positive Acts of Kindness
A. Halacha Concerning Cruelty to Animals
B. Throughout Jewish Texts, it is Clear That Kindness to Animals is Highly Desirable
C. So Why Are Jews Allowed To Eat Meat?
D. Meat Eating Today
III. Halacha and the Environment
A. The World and All In It Belongs To G-d and Man Is Responsible For Preserving It All
B. Animals Are Important to G-d
C. Bal Tashchit - The Prohibition on Wanton Destruction
D. Environmental Effects of Producing So Much Meat
IV. Halacha and Health
A. The Importance of Maintaining Health in Halacha
B. Health and Vegetarianism
V. The Misunderstanding of the Importance of Meat in Judaism
VI. Rabbis And Vegetarianism
VII. Conclusions
From the Paper
"A feature of halacha (Jewish law) that is often neglected is that Jews are obligated to treat animals with kindness. This aspect gets lost amidst the multitude of complicated sacrificial laws and the laws of kashrut (Jewish dietary law). Perhaps the American approach to eating plenty of meat several times a week without giving any thought to the source of all that delicious food has rubbed off on Jews, making them forget that G-d treasures the lives of all animals and explicitly commanded that man not cause animals unnecessary harm. This paper will draw from different sources in the Jewish tradition to demonstrate that given the state of meat production and consumption today, eating meat may actually violate several Jewish laws and principal. Although halacha allow Jews to eat meat, as long as all the laws and limitations are properly met, halacha prefers that Jews followed a vegetarian diet."
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King Herod, the Great, 2002.
An in-depth paper of the life and achievements of King Herod the Great.
5,971 words (approx. 23.9 pages), 11 sources, MLA, AU$ 228.95
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Abstract
This paper examines the rule of King Herod over Idumea, Galilee, Judea, Batanea, Samaria and Peraea. It discusses why his relationship with the Jews was so tense and reasons for their hatred of him. It looks at the culture of the time and how the rule of Herod influenced cultural norms of society.
Introduction
Herod?s Regime from 37-25 B.C
The Pharisees
The Ruling Class
The Hasmonean Family
Cleopatra
Herod and Octavius
The Death of Mariamne
The Death of the Last of the Hasmoneans
Herod Regime from 25-14 B.C.
Herod as Master Builder
Jerusalem
Masada
The Herodion
Jericho
Caesarea
Herod?s Household Affairs
Augustus and Herod
Pleasing the Subjects
Marriage of Herod?s Sons
Herod?s Rule from 14-4 B.C
Matrimonial Issues
The Conspiracy for Succession
Foreign Disturbances
Trial of Alexander and Aristobulus
Antipater?s Conspiracy and Failure
A New Will
The Divine Indications of Jesus? Birth
The Rabbi Rebels
Imprisonment of all Jew Noblemen
Antipater?s Execution and Change of Will
Death and Deliverance
Herod?s Religious Implications on Judaism & Christianity
From the Paper
"Quite a variety of members belonging to the royal dynasty had their names Herod being originated in Edom or Idumea after John Hyrcanus in 125 B.C was obligated to adopt the Jewish religion (1). The Herod family ruled in Palestine as vassals of the Romans. Followed by Maccabees, the history of this dynasty mainly relates to the political history of Palestine during this whole era (1). Romans in 40 B.C made Herod I the Great, son of Antipater the king who managed to keep hold of his throne even during the times of changes in the government at Rome (1). Herod?s kingdom included Idumea, Galilee, Judea, Batanea, Samaria and Peraea, which was more or less the same size as the kingdom of David and Solomon (1). Though Herod had outstanding leadership skills, yet he was greatly detested by the Jews. One of the reasons for disliking him was his attitude toward the Maccabean dynasty to which he was linked in terms of marriage, while his impudence and brutality, infuriated Jews more (1)."
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The Development of Rabbinical Judaism, 2002.
An analysis of the history and development of Rabbinical Judaism.
1,405 words (approx. 5.6 pages), 4 sources, MLA, AU$ 74.95
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Abstract
This paper discusses the definition of Rabbinical Judaism and examines its historical development. It explores the history of the sect including its roots in Pharisaical doctrine and the Rabbinical movement. It also discusses how the teachings of Rabbi Yohanan ben Zakkai influenced rabbinical teaching and the importance of Rabbinical Judaism to Jewish history.
From the Paper
"Wagner also writes that the ancestry of the Pharisee movement can be traced to the Hasidim of the second century BC, these were the men referred to as pious and saintly in Israel who wanted to maintain a reverence for Mosaic Law among the descendants of the Jews who returned from the Babylonian captivity. The loyalty that these men had to their covenant relationship with God provoked them to instruct the descendants to keep the Law of God even when confronted with pressure from worldly Hellenization by the Greek-oriented, Seleucid monarchy attempted to Hellenize the Jewish people in a myriad of ways and caused the Jews to discard their faith which was based on Mosaic law. (Wagner)"
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Gossip, 2002.
A discussion of the social role of gossip, its damages and how to stop it.
1,650 words (approx. 6.6 pages), 9 sources, MLA, AU$ 86.95
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Abstract
This paper presents a discussion on gossip, particularly why gossiping is so popular and how it affects people and society. Additionally, this paper addresses various ways to prevent gossip. The paper is based on the book by Rabbi Stephen Wylen's "The Power of the Word" and other scholars wishing to decrease the amount of gossip spoken. The paper looks at gossip as a social need yet also shows its damaging effects on society.
From the Paper
"Dirt, mudslinging, hearsay and tittle-tattle are words synonymous with gossip. Encarta defines gossip as conversation about personal or intimate rumors or facts, especially when malicious; informal and chatty conversation or writing about recent and often personal events. Rumors are closely related to gossip in that rumors are usually gossip that is spread and repeated about a person?s intimate details. According Robin Dunbar author of Grooming, Gossip and the Evolution of Language, gossip is a natural part of the human species, as apes and monkeys, humanities closets kin used language to keep up to date on the happenings of friends and family, just as we do. Dunbar believes that we need conversation to stay in touch, and we need it in ways that will not be satisfied by teleconferencing, e-mail, or any other communication technology. From a religious perspective Rabbi Stephen Wylen suggests in his book The Power of the Word that ?idle gossip and malicious speech are the most frequent and pervasive sins of ordinary life? he believes people either consciously or unconsciously ?persist in patterns of speech that disrupt relationships, create unhappiness, and even endanger lives.? However one chooses to rationalize gossip it has become so imbedded into American culture that oftentimes we cannot decipher mere gossip from news."
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?Murderers?, 2002.
A review of the book ? Murderers? by Leonard Michaels.
1,018 words (approx. 4.1 pages), 1 source, MLA, AU$ 58.95
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Abstract
This paper reviews the book ? Murderers? by Leonard Michaels about five boys? obsession with watching the rabbi share intimate moments with his wife. It examines how it is a powerful story about one boy?s experience with escapism and how that escapism, through tragedy, results in his coming of age. It analyzes how by consciously selecting certain details seen through the eyes of a young boy, Michaels presents the exhilarating and devastating events of a single day in a refreshing way.
From the Paper
"Michaels explores this sense of escapism even more as he allows the boys the watch the rabbi and his wife make love practically uninterrupted. He also paints a vivid image of how adolescent boys are obviously obsessed with sex and women. Phillip is able to recall rich details which reinforce this idea. For example, he says that the rabbi?s wife had ten wigs she wore in fifty styles. (Carver 340) He remembers the blonde wig she wore on that fateful day: ?Aryan yellow slipped through pins about her ears. An olive complexion mediated yellow hair and Arabic black eyes? (Carver 340). The rabbi?s wife is seen as a beautiful thing as ?she was what she was in the garment of her soft, essential self? (Carver 341). Phillips also clearly recalls the music coming from the rabbi?s apartment while the couple danced the rumba. Phillip even recalls the minute detail of the watch the rabbi?s wife is wearing, which she never removes."
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