The Sword & Trowel | Meet the Rabbis
Stern tells us about a meeting between military men and some leaders of the settlement The rabbis who were calling on religious soldiers to disobey orders, . Meet the Rabbis explains to the reader how rabbinic thought was relevant to Jesus and the New Testament world. Showing of 40 reviews. Top Reviews . May 27, Religious Studies Review · Volume 34, Issue 2 Meet the Rabbis: Rabbinic Thought and the Teachings of Jesus – By Brad H. Young.
So, the cat reasons, if humans are like God because they have speech, then surely he is like a human. The stakes of humanness versus animality are immediately apparent: Whose death is easily imaginable? By what conceptual and material means is difference of kind enacted and enforced?
The artist Sunaura Taylor presses on these very questions in her vivid painting and writing.
The Red Beret and the Rabbis
Subverting freakshow imagery and the medicalizing gaze which produce disabled bodies as curiosities or pathologized objects, Taylor stares back showing herself on her own terms, terms that quite deliberately invite comparison to and identification with animals.
How might we, too, pull at the reverberations and potentialities of the way humans and nonhumans were conceived in late antiquity? Likeness, Difference, Kind … I always knew that if I turned up pregnant, I wanted the being in my womb to be a member of another species; maybe that turns out to be the general condition. Despite, or perhaps because of, its mimetic pull, the occlusions are multiple: Sunaura Taylor demonstrates how dissemblance, or cross-kind resemblance, creates alternate forms of species and kinship.
At the same time, her work highlights the webs of re productive power.
In the work of Sfar, Taylor, and Haraway, attention to the nonhuman, the animal, the species nonconforming, illumines the insufficiencies of accounts of the human that are species-exclusive.
This attention to the nonhuman is not, of course, unique to these contemporary examples. Increasingly, we are finding scholars of late antiquity turning to questions of animality, materiality, and variation.
My current work partakes in this turn while drawing on that of artists such as Taylor and Sfar, as well as of feminist science scholars and new materialists, to consider how questions of species intersected with theories of reproduction in antiquity. Late ancient people lived in a world in which the contours of the human were subject to instability and variation.
Aristotle, the rabbis, Pliny, and Zoroastrian writers, knew that in a world populated by a plenitude of kinds, with variable and multiple technologies of generation, reproductive outcomes could be unpredictable.
Humans, among other kinds, might deliver species nonconforming creatures. In what follows, I highlight several sources that point to a rabbinic theory of reproduction that has a weak commitment to the dictates of mimetic resemblance.
It does this, in part, by recognizing likeness across kinds. Moreover, it embeds humans among other kinds, not only conceptually or comparatively but also gestationally, into the heart of the reproductive process.
Here is a scenario from Niddah: And the sages say: Anything that does not have something of human form is not offspring. In this particular case, there is a dispute about the classification of nonliving organic material in the shape of nonhuman animal kinds where kind or min is terminology related to species.
The majority view of the sages, however, ascribes offspring status to this entity only if it satisfies a minimal "human form" requirement. This effectively envisions a hybrid human-animal body. Confounding human-animal distinctions even further, Rabbi Hanina b.
Meet the Rabbis | Baker Publishing Group
In the tractate of Bekhorot we find strikingly similar cases to that in Niddah. A cow that gives birth to something like the donkey kind or a donkey that gives birth to something like the horse kind… Mishnah Bekhorot 1: The Mishnah initially seeks to rule on whether a donkey delivered by a cow must be donated to the temple if it is a firstborn.
However, the question of whether this donkey-like creature born of a cow can be a sacrifice is distinct from its classification. On the latter, the Mishnah asks: But what about eating them? If a pure animal gives birth to something that is like an impure kind, it is permissible to eat [the offspring]. To live, to move forward, to build. It will never happen!
I. Cat, Chicken, God, Human
There were also formal meetings between the military and the leaders of the settler and the Religious Zionist movement. That was his goal, at any rate. The rabbis who were calling on religious soldiers to disobey orders, or threatening to issue such a call, had other things in mind. What will happen in the event of some future evacuation from the West Bank will depend on many factors, including the timing, the public mood, and the reason for a pullout.
But one thing has become clear: A group that was once led by political men and it was always men of substance is currently represented by relative nonentities.
Their constituency may vote for them for lack of better options, but if the community follows anyone, it follows rabbis such as Elyakim Levanon.
When Levanon argued that a woman who wanted to have an impact on public affairs in her settlement should encourage her husband to run for office in her stead, he provoked a barrage of protest, but he also received support from some fellow rabbis.
When Species Meet in the Mishnah — ANCIENT JEW REVIEW
I read these pamphlets myself every week, with some pleasure and curiosity, but with a mounting sense of dismay as well. I would imagine that Elazar Stern reads them with similar unease. Ten years ago, Professor Kimmy Caplan calculated that the number of synagogue pamphlets printed every weekend in Israel to be about 1.
And while the newspapers have lost ground over the past decade, the number of pamphlets has continued to grow. The largest, Shabat Be-Shabato, prints more than 70, copies every week. Rabbis of all Orthodox stripes write for these pamphlets.
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They take positions on halakhic matters Question: Can a woman wear a tallit? No ; personal matters Question: Should I date a secular Israeli who has a heart of gold for the purpose of getting married to him?
Think about it twice; it will make your life complicated ; and national affairs Israel should not apologize for the flotilla debacle! There is nothing inherently wrong with this, of course, except for the fact that many of the writers seem to believe that their strong political opinions on domestic and foreign policy have some special value because, well, because they happen to be rabbis.
Elazar Stern has been repeatedly caught in the middle, between the state and the rabbis, both ultra-Orthodox Haredi and Religious Zionist.
For instance, when he tried to simplify the process of conversion for Russian immigrants serving in the IDF, the official Israeli Chief Rabbinate would not cooperate. Sadly, even moderate Religious Zionist rabbis have demonstrated little ability to think strategically about the problems of the community they lead and of Israel in general.
They seem to be much more concerned with proving that they can be as rigorous as the ultra-Orthodox. He thinks Hesder yeshivas should be reserved for a small intellectual elite rather than providing something of a haven for thousands of youngsters whose parents want them to serve shorter, hence safer, terms in the army.
I believe this encounter is important to both sides: In my view, it is important that the religious soldiers meet the secular soldiers, since they will also benefit from it.