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Journal articles on the topic 'Yeshivah'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

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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2

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

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Sclar, David. "Books in the Ets Haim Yeshivah: Acquisition, Publishing, and a Community of Scholarship in Eighteenth-Century Amsterdam." Jewish History 30, no. 3-4 (2016): 207–32. http://dx.doi.org/10.1007/s10835-017-9263-3.

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12

Yedidya, Asaf. "“The Workshop for the Nation’s Soul” vs. “A Rabbi Factory”—Contrasting the Lithuanian Yeshiva with the Rabbinical Seminary." Religions 16, no. 1 (2024): 12. https://doi.org/10.3390/rel16010012.

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The central institutional model that served Jewish Orthodoxy in its struggle with the threat to the tradition of the modern era and from which grew its intellectual leadership was ultimately the model of the Lithuanian Yeshiva. However, from the second half of the nineteenth-century, new models of Jewish higher education institutions emerged and were even adopted by Orthodox circles. How, then, did the trustees of the Lithuanian yeshiva model see the new institutional models? Our discussion will focus on the modern yeshivas and rabbinical seminaries that accepted the Orthodox halakhic view, in

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13

Aronson, Yaakov. "The Otsar Hasefarim of Yeshivat Har Etzion: A Unique Yeshiva Library." Judaica Librarianship 8, no. 1 (1994): 132–38. http://dx.doi.org/10.14263/2330-2976.1256.

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An outstanding yeshiva library in Israel is described from the point of view of its physical plant, collection, approach to classification and cataloging of the collection, and overall organization. Also included in the article is information about the geographical area in which the yeshiva is located, the early history of the yeshiva, and the background of the special collections located in the library.

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14

Dal Bo, Federico. "Hebrew and Aramaic Terms in the Extractiones de Talmud. The Term “Yeshivah” in the Thirteenth-Century Latin Translation of the Talmud." Journal of Transcultural Medieval Studies 5, no. 2 (2018): 241–60. http://dx.doi.org/10.1515/jtms-2018-0020.

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Abstract Translation is hardly an exceptional event. On the contrary, it is quite common and reflects the necessity of communication despite the obvious multiplicity of human languages. Therefore, it has often exhibited a practical and prescriptive nature – as a discourse characterised by instructions to translators about how, what and why to translate. In the present article, I will pay special attention to the treatment of Hebrew and Aramaic terms in the thirteenth-century Latin translation of the Talmud – better known as Extractiones de Talmud (‘Excerpts from the Talmud’). This translation

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15

Mashiach, Amir. "The Theological Sources of the Torah and Labor (Torah U’melakha) Yeshivas." Religions 14, no. 1 (2023): 99. http://dx.doi.org/10.3390/rel14010099.

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In this article, I seek to reveal the theological sources of the Israeli high school yeshivas designated “Torah U’melakha” (Torah and labor). High school yeshivas are schools for 9th–12th grade boys that offer religious studies in the first half of the day and secular studies, i.e., science and languages, in the second half. These schools serve mainly religious Zionist and modern orthodox society. Torah U’melakha yeshivas are high school yeshivas that are unique for combining vocational studies in the curriculum, such that graduates acquire a trade and can serve in the army and join the labor

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16

Zierler, Wendy. "A Dignitary in the Land? Literary Representations of the American Rabbi." AJS Review 30, no. 2 (2006): 255–75. http://dx.doi.org/10.1017/s0364009406000122.

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The Haskalah of the late eighteenth century, it is often observed, dealt a major blow to many traditional Ashkenazic institutions, including the rabbinate. Formerly extolled by their communities in nearly God-like superlatives—such as “Chief shepherd, a dignitary in the land … Prince among princes in Torah and wisdom”—rabbis became the object of trenchant criticism during this period. The maskilim, formerly denizens of the yeshivot, cast special aspersion on rabbis and their assertion of the authority of Jewish law, charging that the rabbinic insistence on stringencies and legal minutiae was t

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17

Trabelcy, Erez. "Social Mobility in Yeshiva High Schools in the 1980s: The Importance of Habitus and Religious Zionist Socialization." social Issues in Israel 33, no. 1 (2024): 5–32. http://dx.doi.org/10.26351/siii/33-1/1.

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This article addresses the mobile experience of Mizrahi graduates of yeshiva high schools in the late 1980s. The research findings showed that the graduates attributed a central role to yeshiva high school in their process of social mobility. The yeshiva high school functioned as an elite educational institution and assisted students in the cultivation of a habitus that enabled social mobility. In addition, the students also experienced “sectoral mobility” as a result of their studies; their time in yeshiva high school was key to their integration into Israeli religious Zionist society. In con

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18

Kopciowski, Adam. "„Twierdza kłamstwa, hipokryzji i ciemnoty”.Jesziwa Mędrców Lublina w bundowskim dyskursie prasowym (na przykładzie analizy zawartości tygodnika „Lubliner Sztyme”)." Studia Judaica, no. 1 (53) (July 31, 2024): 105–33. http://dx.doi.org/10.4467/24500100stj.24.005.19898.

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The existing literature on the Yeshivat Chachmei Lublin is characterized by one-sidedness, resulting from relying mainly on apologetic publications originating from Orthodox circles. The emerging image of the Lublin Yeshivat is in many aspects superficial, simplified, and tendentious. It certainly requires, if not a complete deconstruction, then at least a comprehensive correction. This need sets the main goal of the article which is to indicate the complexity and multifaceted nature of the prevalent image, and, to the extent possible, even partial objectification through a description and ana

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19

Venger, Altbert Hryhorovych, and Tetiana Volodymyrivna Portnova. "Medieval flower of primrose: museum of Yakov Rubin in Dnipropetrovsk university in 1940−1950s." Dnipropetrovsk University Bulletin. History & Archaeology series 25, no. 1 (2017): 96. http://dx.doi.org/10.15421/261711.

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The article describes life and professional activity of Yakov Rubin, Soviet historian and pedagogue, specialist in medieval history. Special attention is given to the description of the university museum, created by Rubin in Dnipropetrovsk university in the end of 1940 – at the beginning of 1950s. Rubin is a vivid example of the intellectual of Jewish original, who started a successful pedagogical and scientific carrier in early Soviet times. He was born in Dolginovo (Vilens'ka gubernia), raised in traditional Jewish familyand presumably studied in yeshivah, but after 1917 radically casted asi

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20

Trabelsi, Erez. "The Experience of Ethnic Estrangement of Sephardi Students in Israeli Yeshiva High Schools in the 1980s." IYUNIM Multidisciplinary Studies in Israeli and Modern Jewish Society 36 (December 25, 2021): 151–71. http://dx.doi.org/10.51854/bguy-36a127.

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The article deals with remembered experiences of estrangement and devaluation among Mizrahi graduates of yeshiva high schools in the late 1980s. Most of the literature on the experience of estrangement in educational institutions suggests that it derives from cultural or ethno-religious hierarchies. The singularity of this study is the link it finds between the experience of estrangement and the correlation of religious hierarchies with ethnic hierarchies, which in turn, produce an experience of estrangement. The research indicates a construction of Ashkenazi religiosity as standard and Mizrah

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21

Levy, Herman M. "The Yeshiva Case Revisited." Academe 73, no. 5 (1987): 34. http://dx.doi.org/10.2307/40250086.

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22

Willis, Ellen. "The Post-Yeshiva Paradox." Social Text 20, no. 1 (2002): 11–25. http://dx.doi.org/10.1215/01642472-20-1_70-11.

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23

Aronson, Ya'akov. "Yeshiva Libraries in Israel." Judaica Librarianship 6, no. 1-2 (1992): 38–42. http://dx.doi.org/10.14263/6/1992/1345.

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24

West, Joel. "The ontology of Yentl: Umberto Eco, semiosis, mimesis, closets and existence, and how to read “Yentl the Yeshiva Boy”." Semiotica 2019, no. 226 (2019): 209–24. http://dx.doi.org/10.1515/sem-2017-0122.

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AbstractIsaac Bashevis Singer’s short story “Yentl the Yeshiva Boy” (Singer, I. B. 1962. Yentl the yeshiva boy. Commentary Magazine. https://www.commentarymagazine.com/articles/yentl-the-yeshiva-boy-a-story/ (accessed 25 March 2017).) needs to be read in the light of traditional Jewish sources. The question is, how does it stand up to modern hypotheses of gender construction? Yentl was originally published in Yiddish and was translated to English in the latter half of the twentieth century. We will see that the context within which to understand the story properly is encoded in the story itsel

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25

Astrue, Michael. "God and School in New York." Academic Questions 34, no. 3 (2021): 126–29. http://dx.doi.org/10.51845/34.3.21.

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26

Stampfer, Shaul. "Hungarian yeshivot, Lithuanian yeshivot and Joseph Ben-David." Jewish History 11, no. 1 (1997): 131–41. http://dx.doi.org/10.1007/bf02335361.

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27

Nadler, Allan. "The Lithuanian Yeshiva (In Hebrew)." Journal of Jewish Studies 48, no. 2 (1997): 410–11. http://dx.doi.org/10.18647/2041/jjs-1997.

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28

Breuer, Mordechai. "On the Hungarian Yeshiva movement." Jewish History 11, no. 1 (1997): 113–16. http://dx.doi.org/10.1007/bf02335357.

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29

Ury, Zalman F. "Yeshiva Education in Los Angeles." Jewish Education 56, no. 4 (1988): 45–48. http://dx.doi.org/10.1080/15244118809412152.

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30

Lubin, Robert. "The Impact of Asynchronous Learning for the Orthodox Jewish Student." International Journal of Bias, Identity and Diversities in Education 8, no. 1 (2024): 1–16. http://dx.doi.org/10.4018/ijbide.354073.

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Although the asynchronous modality of online learning has gained popularity, little is known about its success among the Orthodox Jewish population. This qualitative research action research involved 10 semi-structured interviews conducted with students at a secular and non-sectarian university. Participants were all Orthodox Jewish males and all current students in an Orthodox Jewish learning environment (yeshiva) and simultaneously at an asynchronous secular learning environment. The following four themes were identified from the 10 participants: (1) flexibility of academic schedule, (2) mor

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31

Boyarin, Jonathan. "Undoing Jewish Ethnography." transversal 13, no. 2 (2015): 65–75. http://dx.doi.org/10.1515/tra-2015-0008.

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Abstract In this paper, a long-time resident of the Lower East Side of New York City reflects on his experiences as an adult “learner” in his neighborhood yeshiva. The questions addressed in this narrative autoethnography include: What are the forms of self-making that shared study of Rabbinic texts affords? What is the range of intellectual freedom, and how does this interact with the formal and informal hierarchies of the place? What is the balance, for a mature male Jewish ethnographer, of anthropological fieldwork and study “for its own sake” in this setting? Throughout, the emphasis is on

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32

Milovanović, Stevan. "Jewish Religious Schools in Sarajevo until 1941: The Sephardic Yeshiva of Sarajevo (La Yeshiva De Saray) and the Jewish Secondary Theological Seminary in Sarajevo (El Seminario Rabbiniko Saraylisko)." Društvene i humanističke studije (Online) 7, no. 4(21) (2022): 187–96. http://dx.doi.org/10.51558/2490-3647.2022.7.4.187.

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In Sarajevo, since the formation of the Jewish religious community, the religious education of children has developed simultaneously. First, four-grade elementary schools, where mostly male children went, came forward. Later in the 17th century, Talmud-Torah secondary school was developed, while Yeshiva was only formed in the second half of the 18th century. Until the establishment of the Belgrade Yeshiva by Rav Yehuda Lerma in 5395 (1635) and the Sarajevo Yeshiva by Rav David Pardo in 5528 (1768), there were no rabbinical schools in the territories of the Western Balkans and neither rabbis. I

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33

Fuchs, I. "The Yeshiva as a Political Institution." Modern Judaism 33, no. 3 (2013): 357–80. http://dx.doi.org/10.1093/mj/kjt012.

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34

Breuer, Mordechai. "Appointment and succession among Yeshiva deans." Jewish History 13, no. 1 (1999): 11–23. http://dx.doi.org/10.1007/bf02337427.

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35

Gross, Stephanie L. "YAIR (Yeshiva Academic Institutional Repository): How rethinking an open-source institutional repository is changing the visibility of faculty, students, and administration." College & Research Libraries News 82, no. 3 (2021): 129. http://dx.doi.org/10.5860/crln.82.3.129.

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The director of libraries conceived of Yeshiva University’s institutional repository (IR) in 2018 in part as a cost-effective alternative to Digital Measures, a scholarly productivity tracking program used to determine faculty eligibility for tenure. It was mandated in Yeshiva University’s first Strategic Plan 2016-2010, under Strategic Imperative 2: Advance Faculty Development and Excellence in Teaching and Research. The IR would be a secure, prestigious, university-sanctioned platform for showcasing, documenting, and sharing intellectual output across the globe. It was important that most of

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36

Aronson, Yaakov. "Epistle from Israel (1994)." Judaica Librarianship 8, no. 1 (1994): 129–31. http://dx.doi.org/10.14263/2330-2976.1255.

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Reported on in this column are recently issued Judaica databases on CD-ROM; activities of the Jewish National and University Library and other libraries, both university and yeshiva; librarian participation in Judaica conferences in Israel; and programs of the Judaica Librarians' Group.

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37

Shlomo Gleibman. "The Jewish Queer Continuum in Yeshiva Narratives." Shofar 35, no. 3 (2017): 1. http://dx.doi.org/10.5703/shofar.35.3.0001.

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38

Schwartz, Victor, Chaim Nissel, Daniel Eisenberg, Jerald Kay, and Joshua T. Brown. "Increasing Counseling Center Utilization: Yeshiva University's Experience." Journal of College Student Psychotherapy 26, no. 1 (2012): 50–60. http://dx.doi.org/10.1080/87568225.2012.633047.

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39

Metchick, Robert H., and Parbudyal Singh. "Yeshiva and Faculty Unionization in Higher Education." Labor Studies Journal 28, no. 4 (2004): 45–65. http://dx.doi.org/10.1177/0160449x0402800403.

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40

Saks, Jeffrey. "VISION AND PRACTICE IN ORTHODOX YESHIVA EDUCATION." Journal of Jewish Education 66, no. 3 (2000): 51–54. http://dx.doi.org/10.1080/0021624000660307.

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41

Metchick, Robert H., and Parbudyal Singh. "Yeshiva and Faculty Unionization in Higher Education." Labor Studies Journal 28, no. 4 (2004): 45–65. http://dx.doi.org/10.1353/lab.2003.0075.

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42

Gleibman, Shlomo. "The Jewish Queer Continuum in Yeshiva Narratives." Shofar: An Interdisciplinary Journal of Jewish Studies 35, no. 3 (2017): 1–31. http://dx.doi.org/10.1353/sho.2017.0009.

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43

Calvert, Isaac. "Sanctifying Security: Jewish Approaches to Religious Education in Jerusalem." Religions 10, no. 1 (2019): 23. http://dx.doi.org/10.3390/rel10010023.

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While Schmitt’s Political Theology paints modern theories of the state as secularized theological concepts, prominent threads of Jewish religious education in 20th century Jerusalem have moved in a different direction, that is, toward the re-sacralization of such secularized theological concepts. Orthodox Jewish schools in Jerusalem, or yeshivot, take an orthopractic approach to religious education as informing all aspects of life, rather than a delimited set of doctrines or beliefs. As such, questions of security fall within the purview Jewish religious education. To look more closely at the

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44

Aronson, Ya'akov. "Epistle from Israel (1995)." Judaica Librarianship 9, no. 1 (1995): 119–22. http://dx.doi.org/10.14263/2330-2976.1193.

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This column reports on activities of the Judaica Librarians' Group, projects of the Jewish National and University Library, and developments in the field of Judaica in university and yeshiva libraries from 1994 to 1995. Also included is information on a new bookmobile service in Jerusalem that provides Judaica materials on tape, and about new editions of classic Judaica texts.

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45

Weingarten, Akiva, and Jörn Valldorf. "Neustart ins Leben." Spektrum der Mediation 20, no. 3 (2023): 13–16. http://dx.doi.org/10.30820/1869-6708-2023-3-13.

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Sein Lebensweg ist alles andere als gewöhnlich: Akiva Weingarten. Aufgewachsen in einer ultraorthodoxen jüdischen Gemeinde in New York verließ er diese nach vielen Jahren und ging mutig seinen eigenen Weg. Heute lebt er als Rabbiner mit seiner zweiten Frau in Dresden. Zusammen mit vielen Ehrenamtlichen gründeten sie dort die Besht Yeshiva. Hier erfahren Menschen Hilfe, die ihre ultraorthodoxen Gemeinden verließen.

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46

Schiffman, Marlene. "Sources for Central and Eastern European Jewish History: The Louis Lewin Collection at Yeshiva University." Judaica Librarianship 11, no. 1 (2003): 7–26. http://dx.doi.org/10.14263/2330-2976.1122.

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The Louis Lewin Collection of archival materials in the Rare Book Room of Yeshiva University comprises some 400 boxes of historical records on the Jews in Poland, Germany, and the Czech Republic. Lewin (1868–1941) was a rabbi and Jewish historian in Poland between the Wars and a proponent of the Wissenschaft des Judentums, “Science of Judaism,” movement in Jewish scholarship. The documents Lewin collected are of great historical value for their description of Jewish life in Europe, the history of Judaism, and Hebrew language and literature. While some records are original documents, others wer

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47

SCHWARZFUCHS, Simon. "Joseph Caro et al yeshiva provençale de Safed." Revue des Études Juives 150, no. 1 (1991): 151–59. http://dx.doi.org/10.2143/rej.150.1.2012719.

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48

Kuperman, Albert S., and Martha S. Grayson. "Albert Einstein College of Medicine of Yeshiva University." Academic Medicine 85 (September 2010): S362—S364. http://dx.doi.org/10.1097/acm.0b013e3181e95bd2.

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49

KUPERMAN, ALBERT S. "Albert Einstein College of Medicine of Yeshiva University." Academic Medicine 75, Supplement (2000): S230—S231. http://dx.doi.org/10.1097/00001888-200009001-00067.

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50

Ehrlich, Amy R., and Laurie G. Jacobs. "Albert Einstein College of Medicine of Yeshiva University." Academic Medicine 79, Supplement (2004): S3—S6. http://dx.doi.org/10.1097/00001888-200407001-00005.

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