Text: English (translation) 
Original Language: Hebrew

Ibn Ezra's Commentary on the Pentateuch: Genesis (Bereshit)

Religion & Spirituality

Strickman, H. Norman

Ibn Ezra, Abraham Ben Meir

Silver, Arthur M.

Christian Books & Bibles

Menorah Pub. Co

Ibn Ezra's Commentary on the Pentateuch - Deuteronomy DEVARIM Ibn Ezra's Commentary on the Pentateuch: Deuteronomy (Devarim) Hardcover - November, 2001 Product Details Hardcover Publisher: Menorah Pub Co (November 2001) Language: English ISBN-10: 0932232108 ISBN-13: 978-0932232106 Product Dimensions: 1 x 6.2 x 9 inches Shipping Weight: 1.4 pounds

Ibn Ezra's Commentary on the Pentateuch: Deuteronomy (Devarim)

Maimonides was one of the greatest Jewish personalities of the Middle Ages: a halakhist par excellence, a great philosopher, a political leader of his community, and a guardian of Jewish rights. In 1180 CE, Maimonides composed his Halakhic magnum opus, the Mishneh Torah, which can be described without exaggeration as the greatest code of Jewish law to be composed in the post-Talmudic era, unique in scope, originality, and language. In addition to dealing with an immense variety of Jewish law, from the laws of Sabbath and festival observances, dietary regulations, and relations between the sexes, to the sacrifi cial system, the construction of the Temple, and the making of priestly garments, the Mishneh Torah represents Maimonides’ conception of Judaism. Maimonides held that the version of Judaism believed in and practiced by many pious Jews of his generation had been infected with pagan notions. In the Mishneh Torah, he aimed at cleansing Judaism from these non-Jewish practices and beliefs and impressing upon readers that Jewish law and ritual are free from irrational and superstitious practices. Without Red Strings or Holy Water explores Maimonides’ views regarding God, the commandments, astrology, medicine, the evil eye, amulets, magic, theurgic practices, omens, communicating with the dead, the messianic era, midrashic literature, and the oral law. Without Red Strings or Holy Water will be of interest to all who are interested in the intellectual history of Judaism.

Without Red Strings or Holy Water: Maimonides’ Mishne Torah (Judaism and Jewish Life)

Biographies & Memoirs

Leaders & Notable People

Academic Studies Press

Hakirah: The Flatbush Journal of Jewish Law and Thought

Zelcer, Heshey

Buchman, Asher Benzion

Goldberg, Arthur

Berger, Joseph

Frimer, Aryeh A.

Warburg, A. Yehuda

Dratch, Mark

Grossman, Yotzhak

Zelcer, M.

Judaism

Hakirah

Different branches of Judaism can be distinguished by the degree to which they identify either with the rational or with the mystical schools within Jewish philosophy. In this edition, we focus on these two distinct types of thought but also examine how they are often found in tandem, merged in the minds and works of great thinkers. “Pahad Yitzhak: A Joyful Song of Affirmation” studies the classic work of Rav Yitzhak Hutner which combines the Brisker approach with the mysticism of Maharal and Hassidic Masters to “produce a theological/psychological system that incorporates elements of many strands of Jewish thought” that “form the essential elements of an optimistic, humanistic message.” In “Kabbalah—Escape from Reality or Affirmation of Life?” the author responds to a well-argued article that claims that Jewish mysticism poses dangers to contemporary Jewish society with the counter argument that “Jewish mysticism in the hands of an ethical genius such as a Rav Kook… invigorates rather than vitiates our existence.” Two articles in a special section on free choice argue that the rationalism of science complements man’s search for answers that are in the realm of the mystical. In “God, Man, Chaos and Control: How God Might Control the Universe” the author posits that modern scientific theory can be used to explain the mechanism by which G-d allows for free choice. The author writes, “As our scientific knowledge grows, we have faced criticism and concern from some religious thinkers who believe that science is an affront to religion. However, an educated approach to these big questions reveals that not only is there a history of using scientific lenses to better understand religion, an advanced knowledge of the complexities of our world magnifies the awesomeness of God.” Another essay, entitled “The Jewish Idea of Freedom,” maintains that the Jewish concept of freedom, rooted in creation and man’s free choice, is the first such concept in human history “and still the most radical.” The author goes on to explain how, in the modern era, the Jewish idea of freedom was reborn in the political sphere through the 17th-century revolution in political thought that preceded the American Revolution. But more surprisingly, he demonstrates “the contribution of biblical and rabbinic thought to the contemporaneous scientific revolution.” The importance of understanding the difference between scientific principles and mystical ideas is investigated in “Misinterpreting Rabbi Judah Ha-Levi,” where the author shows that charges of racism against R. Yehudah Ha-Levi are based on confusing the concept of “inyan Eloki” with modern genetics. The misinterpretation of the views of R. Yehuda Ha-Levi is central to another article, “What Must a Jew Believe? Dogma and Inadvertent Heresy, Revisited,” where the author notes that Ha-Levi accepts the view that Jewish identity is defined by belief in certain key principles. “In fact, not only staunch rationalists like Rambam, but also ‘anti-rationalists’ like Ha-Levi, Nahmanides, and Maharal expounded what they saw to be the principles of Judaism.” Tradition and Innovation is the focus of other articles in this volume. In our History of Halakhah section, in an essay entitled “A Short History of the Jewish Fixed Calendar,” the author presents evidence against the traditional view that the Jewish calendar was fixed 1800 years ago, detailing how the discovery of new documents in the Cairo Genizah seemingly disproves this belief, and demonstrates the changes that he believes occurred in different eras until the calendar came into its present form. A Jewish Law article, “Torah Authority,” examines the sources of authority that allow the Rabbis to legislate the calendar as well as other decrees. Similarly, “The Mysterious Origin of Lag Ba-Omer” claims that the holiday was a late innovation, not an age-old tradition related to Rabbi Akiva and Rav Shimon ben Yochai.

Elman, Yaakov

Kadish, Alan

First, Mitchell

Goldman, David P.

Leibowitz, Aryeh

Naor, Bezalel

Krakowski, Eliyahu

Ajdler, J. Jean

The articles in the Community section speak of the need for the Orthodox Jewish community to involve itself with the secular world in which they live. "Toward a Conservative Chareidiism" directs itself primarily to the Hareidi community in Israel, explains that the politically conservative ideology and traditional values and lifestyle of Judaism call for them to integrate into Israeli society to ensure the Jewish state with Jewish values. In "Emerging from Isolation" the author argues that a change of attitude is called for in America as well. If the Orthodox community develops a clear sense of mission and purpose, it may help strengthen these values in future generations. The articles in our Jewish Thought section are also related to Israel’s destiny and responsibilities. One deals with the vision of Israel's future by two of its greatest modern leaders. "Pre-Messianic Modifications in the Thought of Rav Kook and the Lubavitcher Rebbe" argues that while there seems to be little in common between the Religious-Zionist community of Israel and the Habad community of Crown Heights, leaders of both these communities believed we are living in a time close to the coming of Mashiah. This requires shifting our perspective to be more in line with the characteristics of the messianic era in order to accelerate the process. The other essay in this section, "Moral Intuition and Jewish Ethics" asks our community to see whether we express the ethical values of the Torah in our own lives before we prepare to influence others. Mourning and loss are the backdrop of this issue. A special section deals with mourning in specific instances. In "A Note on Comforting Parents Who Suffer a Perinatal Loss" the author writes that "the current generally silent response of the community can create distress instead of nehama." He recommends a change in community response to this sorrowful circumstance. The other article, "Guidance on the Loss of a Baby or Fetus" seeks to provide guidance and structure for Jewish parents facing this grievous loss. The articles in the Talmud Torah section demonstrate how broad knowledge can deepen our understanding of the Torah’s teaching. "If I am here, then all is here" demonstrates how modern insights in philosophy and psychology can illuminate "that the study of Hillel’s Mishnaic and Talmudic personality is deeply related to the study of Beit Hillel's rulings about the halakhic (legal) subject." In "Rabbi Abraham ibn Ezra: On Seeing God’s Back" the author unravels a philosophical passage in Ibn Ezra’s commentary on the Torah and gives the reader profound insight into the methodology and thought of one of Israel's greatest commentators, who used his command of all the science and philosophy of his time to expound upon the Torah. "Embalming Jacob" argues that careful analysis of the text in light of archaeological and historical data supports the idea that the forty-day Egyptian process of mummification was not actually performed on Yaakov Avinu's body, and the process performed did not violate Halakhic concepts of kevod ha-met. The articles in the Jewish Law section show how science and ethics are factors in determining halakhah. The timely "The Great American Eclipse of 2017: Halakhic and Philosophical Aspects" discusses the classic Jewish sources on the origins of a solar eclipse and the attempts to harmonize them with modern astronomy. In "Jewish Ethics in To-rah Reading," the authors elucidate that the Halakhic dispute is, in fact, a dispute about ethical priorities. And in the History of Halakhah section, "The Halakhic History of Coffee, Tea, Sugar, and Chocolate" offers a window into the social aspects of p'sak.

Epstein, Sheldon

Wolowelsky, Joel B.

Weiner, Jason

Adlerstein, Yitzchok

Pfeffer, Yehoshua

Zelcer, Meir

Broder, Hillel E

In “A Categorization of Errors Encountered in the Study of Zemanim,” the author demonstrates that halachic decisions in determining issues such as zmanei tefillah and the beginning and end of Shabbos are sometimes inaccurate because they do not account for the astronomical realities related to season and location. In “A Halachah in Mishneh Torah,” we see how the restructuring of the halakhot in Mishneh Torah by printers over the ages has for centuries deprived students of Rambam’s nuanced, measured, and finely structured lessons. A Hebrew article regarding the myth of Bugonia discusses Torah issues related to the ancient belief in the spontaneous generation of the bee. Error in practice rather than psak is the subject of an essay entitled “Asking a Child to Do a Melachah on Shabbat,” which addresses a particular case of laxity in observance of settled law. According to the Torah, no one is infallible; even the greatest in Israel are subject to error. An article in our Tanakh section, “From the Monarchy of David to the Children of Israel: A Comparative Study of Family Values and Legacy,” seeks to identify the flaw that led to the decline of the monarchy of the family of David HaMelech only two generations after his death. An essay in our Jewish Thought section, “Attitudes toward the Study of Zohar and Lurianic Kabbalah, from the Dawn of Chasidism to Present Day Chabad,” explains the position of Lubavitch leaders regarding the study of Kabbalah. Their belief that Chabad ḥasidus represents the peak of the development of the wisdom of Kabbalah led some to discourage study of primary Kabbalistic sources because of the danger of misinterpretation. On the other hand, in the other essay in this section, “Evolutionary Ethics: The Ta‘amei Hamitzvot of Rav Kook,” we learn that Kabbalistic thought was central to the philosophy of Rav Kook and discover his daring position that the nearing redemption would produce new insight into the reasons behind mitzvot. In our Tanakh section, “Ibn Ezra’s Interpretation of the Garden of Eden: Reality, Allegory or a Combination of the Two?” examines the rationalistic approach of one of our greatest commentators in reading the early parts of Bereshit.A follow-up to the article on Rav Moshe Soloveitchik in the last issue of Ḥakirah dispels old misconceptions and adds further evidence of and insight into the refusal of Rav Ḥayyim Brisker and his son to align themselves with Agudath Israel. Another Hebrew article, on the development of the Olam Ha-Torah in America immediately after World War II, seeks to explain why a once homogenous American Orthodox community split apart.Articles dealing with Jewish law cover a wide range of issues, dealing with both the common and uncommon. “Hormonal Intervention for the Prevention of Chupat Niddah” provides important guidance on how to use medical knowledge effectively in the practice of halakhah. In our History of Halakhah section, “Conditional Marriage to Prevent Suffering: Rav Yehudah Amital’s Approach” describes the kiddushin al tnai used by an important Dati Leumi Rav to prevent situations of iggun. And “‘Till Death Do Us Part: The Halachic Prospects of Marriage for Conjoined (Siamese) Twins” reviews rabbinic writings on the phenomenon of con-joined twins and its implications in halakhah. In “Are Converts to Judaism Required to Immerse Their Utensils after Conversion?” the author details a wide range of opinions among aḥaronim, some touching even upon the mystical.Other articles deal with scholarly examination of Torah texts. In “Did ArtScroll Censor Rashi?” the author rebuts an accusation of censorship by showing evidence that an omission of controversial words was based on consideration of the most reliable sources. And in “Kaddish de-Sidra: Virtual Kaddish Embedded in Our Daily Prayers” the author shows three places in our daily prayers that contain a tripling of the Kaddish ideals.

Hakirah: The Flatbush Journal of Jewish Law and Thought (Volume 26)

Miller, Chaim

Zivotofsky, Ari Z.

Broyde, Michael J.

Herczeg, Yisrael Isser Zvi

Seeman, Don

Gewirtz, William

Novick, Ricky

Tawil, Joseph

Ibn Ezra's Long-Overlooked Philosophical Masterpiece\nPoet, mathematician, and Bible commentator, Rabbi Abraham Ibn Ezra (1092-1167) emerged as a major Jewish philosopher with the publication of Sefer Yesod Mora Ve-Sod Torah (Treatise on the Foundation of Awe and the Secret of the Torah). One of the first books of philosophy written in Hebrew, the Yesod Mora expanded its reach to regions where Arabic was an unfamiliar tongue. Ibn Ezra’s influence can be detected in Maimonides’ Guide for the Perplexed, Nahmanides’ writings, and even in the Rabbi Shneur Zalman of Liadi’s Tanya. Highlights include: • An explanation of why the Bible and Talmud cannot be understood without the study of grammar, logic, philosophy, and science; • An analysis of when traditional rabbinic interpretations must be accepted, and when we are permitted to draw our own conclusions;• The classification of the Torah’s commandments and a study of the reasons for the commandments (ta’amei ha-mitzvot);• How one can connect to God by achieving deveikut (communion) with the Almighty. This edition of Yesod Mora is based on a version originally published in 1995, with additional notes and critical analysis. The original Hebrew text has been supplied as well.Editor, interpreter, and translator H. Norman Strickman is Rabbi emeritus of the Marine Park Jewish Center in Brooklyn and is a Professor emeritus of Jewish Studies at Touro College in New York City. He earned his ordination from Rabbi Dr. Joseph B.Soloveitchik and Rabbi Dr. Samuel Belkin of Yeshiva University.

The Secret of the Torah: A Translation of Ibn Ezra's Yesod Mora

Ibn Ezra, Abraham

Kodesh Press

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