Relevant bibliographies by topics / Beth El Yeshivah (Jerusalem)

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Academic literature on the topic 'Beth El Yeshivah (Jerusalem)'

Author: Grafiati
Published: 26 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Beth El Yeshivah (Jerusalem)"

1

Mashiach, Amir. "Work in the Teachings of R. Ẓvi Yehudah Kook". European Journal of Jewish Studies 14, № 1 (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
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Mashiach, Amir. "Changes in the Understanding of Work in Religious Zionist Thought: Rabbi T.I. Thau as a Case Study." Religions 9, no. 10 (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
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3

Frenkel, Aleksandr. "Edited and Annotated Correspondence between Sholem Aleichem and Judah Leib Gordon." Judaic-Slavic Journal, no. 1 (2018): 154–78. http://dx.doi.org/10.31168/2658-3364.2018.1.4.3.

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The exchange of letters between the Yiddish writer Sholem Aleichem (1859– 1916) and the Hebrew poet Judah Leib (Leon) Gordon (1830–1892) took place in 1888– 1890 and deals with the challenging problems facing Jewish literature at the end of the nineteenth century. This correspondence is published here for the first time in its entirety, bringing together the original letters from the National Library of Israel (Jerusalem), Beth Shalom Aleichem (Tel-Aviv) and the private collection of Isaak Kofman (Santa Clara, CA). Two letters, originally written in Yiddish and Hebrew, are presented here in Ru
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4

Stoll, Oliver. "Titus und sein ‚Versagen‘ als Kommandeur bei Josephus: die Zerstörung des Tempels von Jerusalem. Niederlagendeutungen im Bellum Iudaicum und ihr Publikum." Frankfurter elektronische Rundschau zur Altertumskunde, no. 50 (September 11, 2023): 65–118. http://dx.doi.org/10.21248/fera.50.340.

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Im Bellum Iudaicum des Flavius Josephus geht es sehr häufig um Schuldzuweisungen und Niederlagenerklärungen bzw. Deutungen und Umdeutungen von Scheitern: Das eigene Versagen des Josephus als Feldherr der Juden in Galiläa, das Scheitern des syrischen Statthalters Cestius Gallus und dessen Niederlage bei Beth Horon, das ‚Versagen‘ (?) des Titus als Kommandeur beim Brand des Tempels. Josephus nimmt durchaus verschiedene Perspektiven ein, die es genauer zu betrachten gilt. Was war die Absicht hinter seinen Deutungen, Umdeutungen, bei eventuellem Verschweigen und Verdrängen? Wer war jeweils sein Pu
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5

Школьник, Хаим Михайлович. "THE CIVIC BASILICA IN THE DECAPOLIS AND JUDAEA-PALAESTINA." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(13) (June 5, 2020): 9–49. http://dx.doi.org/10.25995/niitiag.2020.13.2.001.

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В данной статье предпринимается попытка собрать воедино информацию об ограниченном корпусе римских (вторая половина I в. до н. э. - IV век н. э.) базилик, обнаруженных в городах Декаполиса и Иудеи-Палестины, и их сравнительного описания; по возможности приводятся сведения об их расположении относительно сети улиц и других городских построек. В деталях рассмотрены постройки в Канате, Гиппос-Суссите, Нисе-Скифополе (2 здания), Бейт Шеариме, Севасте и Аскалоне. Выявлено явное предпочтение продольноориентированной базилики с внутренним амбулаторием. Перестройки с монументализацией пространств, усл
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6

Kushnir-Stein, Alla. "Rachel Barkay, The Coinage of Nysa-Scythopolis (Beth-Shean), Corpus Nummorum Palaestinensium V. Jerusalem, 2003. 272 pp., 15 plates. ISBN 965 90558 0 3;." Scripta Classica Israelica 23 (May 4, 2020): 324–25. https://doi.org/10.71043/sci.v23i.3679.

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7

Joffe, Alexander H. "Excavations at Tel Beth-Shean 1989–1996, Volume 4: The 4th and 3rd Millennia BCE, edited by Amihai Mazar. Beth-Shean Valley Archaeological Project, Publication No. 4. Jerusalem: Israel Exploration Society and Institute of Archaeology, The Hebrew University of Jerusalem, 2012. XV + 437 pages, 87 figures, 49 plates, 79 tables. Cloth. $92.00. [Distributed in North America by Eisenbrauns]." Bulletin of the American Schools of Oriental Research 372 (November 2014): 220–22. http://dx.doi.org/10.5615/bullamerschoorie.372.0220.

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8

Seger, Joe D. "Excavations at Tel Beth-Shean 1989–1996, Volume 3: The 13th–11th Century BCE Strata in Areas N and S, edited by Nava Panitz-Cohen and Amihai Mazar. The Beth-Shean Valley Archaeological Project, Publication No. 3. Jerusalem: Israel Exploration Society and Institute of Archaeology, Hebrew University of Jerusalem, 2009. XXIII + 790 pp., 197 figures, 74 plates, 92 tables, 461 black-and-white photos, 7 color photos. Cloth. $92.00. [Distributed in North America by Eisenbrauns]." Bulletin of the American Schools of Oriental Research 362 (May 2011): 89–90. http://dx.doi.org/10.5615/bullamerschoorie.362.0089.

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9

Namdar, Linoy, Yuval Gadot, and Lidar Sapir-Hen. "Between cities and villages: the livestock economy in historical Palestine." Archaeological and Anthropological Sciences 16, no. 7 (2024). http://dx.doi.org/10.1007/s12520-024-02012-6.

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AbstractThis study aims at establishing a historically based model of animal husbandry in urban and rural settlements, in the Southern Levant. This type of model is required in the field of zooarchaeology, to better analyze and study ancient faunal remains. It also applies a non-traditional method to study and differentiate between urban and rural economies. For this aim, we used British Mandate tax files and village statistics. These are the best available historical documents for this period, that recorded herds management statistics in all settlements of Palestine. We selected only settleme
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10

Rivka, Oratz. "Edie Goldman and Rivka Oratz - Visionaries Bringing Hope to the Blind." January 17, 2020. https://doi.org/10.5281/zenodo.3610869.

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Edie Goldman and Rivka Oratz - Visionaries Bringing Hope to the Blind   In the last couple of years I have written many stories describing the uniqueness of the Lower East Side and some of its extraordinary inhabitants. I believe there is a story to be told about every East Sider, one more incredible than the next. No matter who these people are or what stories they have to tell, they each possess two seemingly contradictory traits: they are extremely low-key, at times even shy, and they possess a bright spark of greatness. Hagaon Harav Moshe Feinstein, zt”i, the East Side’s g
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Books on the topic "Beth El Yeshivah (Jerusalem)"

1

Sharʻabi, Mordekhai, 1911 or 12-1983., ed. Ḥoveret Ṿe-zaraḥ ha-shemesh: Yotse le-or le-yoma de-hilula shel rabenu Śar Shalom Mizraḥi. Yeshivat "Nehar Shalom", 2002.

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2

Giller, Pinchas. Shalom Shar'abi and the kabbalists of Beit El. Oxford University Press, 2007.

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3

(Jerusalem), Yeshivah li-tseʻirim "Ner Yiśraʼel". Ḳovets Kitvu lakhem: Be-ʻinyene S.T. Mekhon "Yad arbaʻ", 2001.

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4

ʻAfag'in, Avner. ha- Rashash ha-ḳadosh ṿe-Yeshivat Bet-El: Toldot ḥayaṿ ṿe-nifleʼotaṿ. A. ʻAfag'in, 1988.

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5

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

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6

Tsiyon, Ḳlugman Ben, та Yeshivah li-tseʻirim "Ner Yiśraʼel" (Jerusalem), ред. Ḥagigat ḥanukat ha-bayit u-ḳeriʼat shem ha-yeshivah Ner Yiśraʼel. ha-Yeshivah, 1992.

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7

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. Agudat yedide Yeshivat Merkaz ha-Rav, 1993.

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8

Hakohen, Naḥman ben Eliyahu. Sefer Minhage Bet-el: Otsar minhagim she-nahagu ha-Rashash ... be-ve. ha-mid. "Bet-El" ... N. Hakohen, 1998.

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9

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

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10

(Jerusalem), Yeshivat Yerushalayim li-tseʻirim. Princes among men: Memories of eight young souls. Edited by Cohney Yaakov, Shevach Batya, and Herskovics Esther. Yeshivat Yerushalayim li-tseʻirim, 2009.

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Book chapters on the topic "Beth El Yeshivah (Jerusalem)"

1

"Beth Saḥur el-Atiqa." In Jerusalem: 1-704. De Gruyter, 2010. http://dx.doi.org/10.1515/9783110222203.475.

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2

Gilmour, Rachelle. "Reading the Ark in Beth-shemesh and Perez-uzzah Politically." In Divine Violence in the Book of Samuel. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190938079.003.0016.

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A monarchic date for the ark narratives suggests a political context where the temple in Jerusalem is endowed with an ark volatile with divine presence to rival the northern golden calves. The promise of a temple in 2 Sam 7, juxtaposed with the ark’s violence in 2 Sam 6:19, suggests that the volatile ark is safely ensconced in the temple in the city of the Davidic kings, endorsing the cultic centre. Reading the ark narratives in a later period of exile, Jer 3:14–18 suggests an interesting continuation of this logic, where there is no longer misalignment of God’s holy presence in a box, and all
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3

Katz, Steven T. "Yeqezkel Sama." In Wrestling with God. 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 eulo
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4

Davis, Paul K. "Masada." In Besieged. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0012.

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Abstract Conflict between imperial Rome and Palestine was probably inevitable, given the Jewish belief in a single God versus the polytheism of Rome. though Roman practice was to allow fairly wide autonomy in conquered provinces, the rise of the emperor cults flew in the face of Jewish beliefs. Disbelieving in Juno, Hera, Apollo, and the rest could be allowed, but not rejection of the divinity of the emperors such as Caligula and Vespasian. The placing of idols in sacred areas of Jerusalem, along with the appointment of less-than-tolerant procurators, provoked a rebellion among the Jewish popu
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5

"The Pool at Bethesda." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0024.

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Abstract Now in Jerusalem by the Sheep Gate there is a pool, called in Hebrew Beth-zatha, which has five porticoes. In these lay many invalids - blind, lame, and paralyzed. One man was there who had been ill for thirty-eight years. When Jesus saw him lying there and knew that he had been there a long time, he said to him, "Do you want to be made well?" The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me." Jesus said to him, "Stand up, take your mat and walk." At once the man was m
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6

"Shlomoh Zalman Unsdorfer." 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/9780195300147.003.0005.

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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 (Ifevra
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