Relevant bibliographies by topics / Yeshivah

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  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Yeshivah'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Yeshivah"

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Reiner, Elchanan. "The Attitude of Ashkenazi Society to the New Science in the Sixteenth Century." Science in Context 10, no. 4 (1997): 589–603. http://dx.doi.org/10.1017/s0269889700002829.

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In 1903 Rabbi Philipp Bloch, of Posen (Poznan), published a unique Ashkenazic sixteenth-century polemical pamphlet which attested, so it seemed, to a heated controversy in yeshivah circles in the larger cities of the Ashkenazi cultural sphere in the late 1550s (Bloch 1903). Revolving around the place of philosophy in Judaism, the dispute reached one of its peaks in Prague some time before April 1559, probably in a public debate before a yeshivah audience, basically similar to the Disputationes then popular in European universities. The disputants were two young scholars, one of whom, the write
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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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FRANKLIN, ARNOLD. "ROBERT BRODY, The Geonim of Babylonia and the Shaping of Medieval Jewish Culture (New Haven, Conn.: Yale University Press, 1998). Pp. 404." International Journal of Middle East Studies 34, no. 2 (2002): 384–85. http://dx.doi.org/10.1017/s0020743802262121.

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This detailed and clearly written book is an invaluable window onto a period of Jewish history that has remained largely unknown to all but a handful of specialists. For more than six centuries two important institutions of Jewish learning and leadership dominated Babylonia, a loose geographic term used by Jews to refer to an area roughly corresponding to modern-day Iraq. From the middle of the 6th to the middle of the 11th century, the heads of these yeshivot (s. yeshivah), known as geonim (s. gaon), exercised a combination of spiritual and political authority over Jewish communities througho
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Stadler, Nurit. "Playing with Sacred/Corporeal Identities: Yeshivah Students' Fantasies of Military Participation." Jewish Social Studies: History, Culture, and Society 13, no. 2 (2007): 155–78. http://dx.doi.org/10.2979/jss.2007.13.2.155.

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Soloveitchik, Haym. "On the Third Yeshivah of Bavel: A Response to Robert Brody." Jewish Quarterly Review 109, no. 2 (2019): 289–320. http://dx.doi.org/10.1353/jqr.2019.0007.

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Kraushar, Ori. "Alive and Flourishing: JDC Assistance to Yeshivas in Israel." Iyunim Multidisciplinary Studies in Israeli and Modern Jewish Society 12 (September 10, 2023): 91–113. http://dx.doi.org/10.51854/bguys-12a105.

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From the very first years of the JDC's establishment, the organization supported Torah institutions. In 1920, it founded a designated cultural committee to coordinate activity which until the Holocaust, was religion-centric and devoted to Eastern Europe. However, from the 1950s onwards, most resources were directed to Israel. With the establishment of the State of Israel, the JDC believed that the responsibility for handling the yeshivas should be transferred to the Jewish Agency and the government. However, due to economic straits and the neglect of the state, the JDC continued to provide hel
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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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Bernstein, David I. "A STUDY OF THE TEACHING OF JEWISH HISTORY IN MODERN ORTHODOX YESHIVAH HIGH SCHOOLS." Jewish Education 54, no. 4 (1986): 27–38. http://dx.doi.org/10.1080/0021642860540404.

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Chen, Tianyu. "Space and Politics of Identity in “Eli, the Fanatic”." Theory and Practice in Language Studies 10, no. 8 (2020): 977. http://dx.doi.org/10.17507/tpls.1008.17.

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In Philip Roth’s short story “Eli, the Fanatic”, the construction of Eli’s cultural identity is interwoven with the game of space. Space not only represents the change of Eli’s cultural identity, but also participates in its constitution as dynamics. Eli, representing the Americanized Jews of Woodenton, tried to marginalize the Jewish culture through isolating and encoding the physical space where the displaced persons temporarily dwelt. Shuttling between Woodenton and the Yeshivah, Eli was caught between American culture and Jewish culture. He was trapped into a liminal space full of cultural
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Mashiach, Amir. "Ontological Theology in Religious Zionism—Rabbi Y.M. Harlap as a Case Study." Religions 11, no. 7 (2020): 352. http://dx.doi.org/10.3390/rel11070352.

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The present study sets out to shed light on R. Yaakov Moshe Harlap (1882–1951), Kabbalist, head of the Merkaz Ha-Rav yeshivah, in his understanding of ontological theology—material labor, meaning the basic life pattern, in which one gets up daily in the morning and goes to “work.” Did R. Harlap see labor as no more than a need and an obligation incumbent upon man to provide for his family? Or did he, perhaps, see labor as a religious value, an outgrowth of the theology he upheld? The conclusion is that work in the teaching of R. Harlap is not only needed to earn a living, but part of the multi
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Dissertations / Theses on the topic "Yeshivah"

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Light, Katherine. "Inside-out, outside-in Yeshivat Chovevei Torah's open orthodoxy transmitted, absorbed, and applied /." Waltham, Mass. : Brandeis University, 2008. http://dcoll.brandeis.edu/handle/10192/22927.

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Lipszyc, David. "Yeshivá Daat Torá : ciclos de aprendizaje para jóvenes Judios de Chile." Tesis, Universidad de Chile, 2012. http://www.repositorio.uchile.cl/handle/2250/112844.

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Arquitecto<br>El proyecto que se presenta a continuación busca diseñar un espacio propio dedicado a la cultura Judía, para esto es necesario indagar en la cosmovisión y filosofía del judaísmo, y entender los cruces de ideas y establecer una estrategia de aproximación al proyecto de arquitectura, que contemple ambas visiones.
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Weller, Judah. "Differentiated concerns of principals regarding mainstream programs for learning-disabled youngsters in Yeshivot and day schools /." Ann Arbor, Mich. : UMI, 2000. http://wwwlib.umi.com/dissertations/preview/9973136.

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Sodi, David Simon. "Dogs of the Yeshiva, excerpt from a novel and three stories." Thesis, 2015. https://hdl.handle.net/2144/15422.

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Please note: creative writing theses are permanently embargoed in OpenBU. No public access is forecasted for these. To request private access, please click on the locked Download file link and fill out the appropriate web form.<br>Dogs of the Yeshiva, excerpt from a novel and three stories<br>2031-01-01
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Geliebter, David Matthew. "Female Yeshiva Students’ Perceptions of the Effects of Their Trust-In-Teachers Factors on Their Achievement of Science Education Goals." Thesis, 2018. https://doi.org/10.7916/D8N31DF4.

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Achieving science education goals by teaching a breadth of science is possible, but it requires verbal pedagogies which require trust. However, the lack of trust in teachers is an international problem, leading to suboptimal school performance and other issues. Research concerning the importance of trust in science education is found wanting. To determine which trust factors affected achievement of which science education goals, 96 female yeshiva students in grades 7, 8, 9, and 12 filled out a survey and questionnaire that asked about their perceptions of the effects of their trust-in-teachers
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Gilardi, Ronald L. "The status of academic librarians as managerial employees a legal analysis of the impact of NLRB v. Yeshiva /." 1991. http://books.google.com/books?id=U7_gAAAAMAAJ.

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Books on the topic "Yeshivah"

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Reʼuven, Peri-Ḥen, ред. Shaʻare ha-yeshivah: Le-darko shel ben yeshivah : poteaḥ shaʻar le-ʻolamah shel yeshivah ... Ta shemaʻ, 2007.

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Reʼuven, Peri-Ḥen, ред. Shaʻare ha-yeshivah: Le-darko shel ben yeshivah : poteaḥ shaʻar le-ʻolamah shel yeshivah ... Ta shemaʻ, 2007.

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Reʼuven, Peri-Ḥen, ред. Shaʻare ha-yeshivah: Le-darko shel ben yeshivah : poteaḥ shaʻar le-ʻolamah shel yeshivah ... Ta shemaʻ, 2007.

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Mosdot maḥaziḳe ha-dat di-ḥaside Belza be-Ar. ha-B. Yeshivah ḳeṭanah di-Ḥaside Belza maʻamad hantsaḥat ha-binyan : 2 Siṿan 762: Yeshiva Machzikei Hadas of Belz gala building dedication dinner : May 13 2002. Yeshivah machzikei Hadas of Belz, 2002.

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Luzzatto, Moshe Ḥayyim. Taḳanot ha-yeshivah. Torat Tsiyon, 1993.

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F, Cohen Steven, Brander Kenneth, and Rabbi Isaac Elchanan Theological Seminary. Student Organization., eds. Hagadah, Yeshivah universiṭah. Histadrut talmide Yeshivat Rabenu Yitsḥaḳ Elḥanan, Yeshivah universiṭah, 1985.

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Radzik, Tadeusz. Yeshivah Hakhmei Lublin. Edited by Rayss Halina, Jędrych Marek, Peciak Andrzej, and Seminar on Contemporary Issues on Jewish Law and Ethics (1994 : Lublin, Poland). Maria Curie-Sklodowska University Press, 1994.

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Luzzatto, Moshe Ḥayyim. Taḳanot ha-yeshivah. Torat Tsiyon, 1993.

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Luzzatto, Moshe Ḥayyim. Takanot ha-yeshivah. P. Sh. ben Y. Perets, 1989.

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Mandelbom, Daṿid Avraham. Yeshivat Ḥakhme Lublin: Ha-yeshivah u-meyasdah : Maharam Shapira zatsal. ha-Makhon le-hotsaʼat sefarim she-ʻa. y. ha-Merkaz le-ʻidud mifʻale tarbut u-meḥḳarim Toraniyim be-Yiśraʼel, 1993.

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Book chapters on the topic "Yeshivah"

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Stampfer, Shaul. "Life at the Volozhin Yeshiva." In Lithuanian Yeshivas of the Nineteenth Century. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781874774792.003.0009.

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This chapter describes life at the Volozhin yeshiva. It begins with the study and daily routine, which reflected the values and goals of the rashei yeshivah. From there, the chapter turns to the yeshiva's annual cycle, as Volozhin offered a curious combination. There were days that were seen as the beginning of a study period (zeman) but no day that was seen as ending a study period. Sabbaths and festivals were breaks in the daily study routine. Additionally, reading Haskalah literature was never permitted at Volozhin, but it happened none the less. However, the extent of such activity varied
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Stampfer, Shaul. "The Volozhin Yeshiva in the Second Generation." In Lithuanian Yeshivas of the Nineteenth Century. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781874774792.003.0005.

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This chapter details the second generation of the Volozhin yeshiva. R. Hayim died in 1821, and his son R. Yitshak succeeded him as rosh yeshivah. It is often difficult to replace the founder of a successful institution. This is especially the case with charismatic individuals, since their very presence at the helm discourages the emergence of suitable successors. At Volozhin, R. Hayim had attended to all the affairs of the yeshiva himself, and until his last years no one else took administrative decisions. The appointment of a successor could have been problematic. Fortunately, the presence of
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"The Hasidic Yeshivah." In Hasidism. Brandeis University Press, 2020. http://dx.doi.org/10.2307/j.ctv1595mrh.34.

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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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Stampfer, Shaul. "The Telz Yeshiva." In Lithuanian Yeshivas of the Nineteenth Century. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781874774792.003.0013.

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This chapter takes a look at a third type of yeshiva — the Telz yeshiva. This yeshiva was a reaction to the perceived disintegration of traditional society and the decline in Torah study, but with no new values: its founders wanted to produce Talmud scholars capable of making profound halakhic decisions. Its importance in the history of Lithuanian yeshivas lies in its new organizational patterns: whereas Volozhin and Slobodka modelled themselves on the beit midrash, Telz was more like a modern educational institution. Other yeshivas eventually followed suit to varying degrees, so in that sense
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"Elhanan Wasserman." 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/9780195300147.003.0003.

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Abstract Ellianan Wasserman (1875-1941), regarded in Lithuanian yeshivah circles as the successor to his teacher the J::Iofets J::Iayim (Yisrael Meir Cohen of Radin, 1838-1933), headed the Baranowicz (Poland) yeshiva. He first responded to signs of catastrophe (which included kosher ritual slaughter] legislation) during the years 1931- 1936. He maintained then that the simultaneous oppression of Torah (meaning both Scripture and the rabbinic tradition) from within by Jews themselves and from without by the persecutors implied the onset of the Messiah. The suffering could be relieved by Da’at T
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"XI. THE LIDA YESHIVAH: A UNIQUE INSTITUTION OF HIGHER LEARNING." In Do Not Provoke Providence. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110725-014.

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"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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Stampfer, Shaul. "Hasidic Yeshivas in Interwar Poland." In Families, Rabbis and Education. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781874774853.003.0013.

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This chapter discusses hasidic yeshivas in interwar Poland. The distinction between hasidim and mitnagedim with regard to yeshivas disappeared in Poland between the First and Second World wars, when one of the most striking phenomena of hasidism was the dramatic rise in the number of yeshivas, their ubiquity, and their role in the education of the young males of the hasidic elite. Some of these yeshivas were clearly identified with specific hasidic courts, while others were identified instead with hasidism in general. The multiplication of hasidic yeshivas, and the creative solutions they offe
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Stampfer, Shaul. "Origins and Early Years of the Volozhin Yeshiva." In Lithuanian Yeshivas of the Nineteenth Century. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781874774792.003.0004.

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This chapter takes a look at how the small town of Volozhin became one of the focal points of the Lithuanian Jewish world because of the yeshiva that was established there. The yeshiva of Volozhin represented a novel type of relationship between the Jewish community and Jewish learning: for most of the nineteenth century the Volozhin yeshiva was the most important institution of Jewish learning in all of eastern Europe, and ultimately it served as a model for the rest of European Jewry. The heads of the yeshiva were regarded as leaders of the Jewish community in the Russian Empire and beyond;
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Conference papers on the topic "Yeshivah"

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Damian, Victor. "“Yeshiva Tsirelson” and the Synagogue of glaziers and bookbinders — projects to recreate the Jewish religious and educational center in Chisinau (the beginning of the 90s of the XX century — the beginning of the 20s of the XXI century): history and perspectives." In Simpozion internațional de etnologie: Tradiții și procese etnice, Ediția III. Institute of Cultural Heritage, Republic of Moldova, 2023. http://dx.doi.org/10.52603/9789975841733.21.

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During the period of 20-30th of XXth century, I. L.Tsirelson initiated the establishing of some kindergartens, a lyceum, the “Yeshiva of Tsirelson”, and some other. During the Soviet times, only the Synagogue of Glaziers and Bookbinders functioned in Chisinau. Th e process of national Jewish renaissance in Chisinau started in the late 80s of the XX century. Th e key role in the renaissance had played the future Chief Rabbi of Chisinau and Moldova, Z. L. Abelsky (Habad). During the period of 1990—1992 Z. L. Abelsky established a yeshiva, Jewish kindergarten, two schools and some other cultural
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