This study investigates the effect of access to a visual outline of the text structure of a Talmudic passage on comprehension of that passage. A system for defining the text structure of Talmudic passages was designed by merging and simplifying earlier text structure systems described for Talmudic passages, following principles taken from research on text structure. Comprehension of two passages were compared for students who did traditional reading of a Talmudic passage (the passages had punctuation added, and a list of difficult words and their meanings was appended) (the control condition), and students who read the passage with these same materials as well as with an outline of the text structure of that passage (the experimental condition). Seventy-two 10th and 11th graders participated. After a brief training on text structure, students were randomly assigned to the control or experimental condition for Passage 1. All students took a comprehension exam on Passage 1. In the next session, all students who read Passage 1 in the control condition read Passage 2 in the experimental condition, and all students who read Passage 2 in the experimental condition read Passage 2 in the control condition. Students then took a comprehension exam for Passage 2. The text structure outline improved students’ ability to comprehend Passage 2, but no benefits were seen on Passage 1. The results provide evidence that awareness of the text structure of a Talmudic passage helps readers when the passage is concrete and somewhat well organized.

本文嘗試以法國哲學家列維納斯的宗教作品為主要素材，探索其他勒目詮釋的詮釋學蘊義。首先，本文探索這詮釋工作的傳統面向。筆者將從拉比猶太教的詮釋傳統出發來定位列維納斯的詮釋工作，釐清詮釋作為保存、翻譯、接待、抵抗等基本特徵的傳統根源，這些特徵都將在之後的論述中獲得進一步的開展。其次，本文探索這詮釋工作的時代面向。筆者嘗試釐清列維納斯的他勒目詮釋在當代猶太意識中所扮演的角色，這將把焦點放在猶太與希臘間的翻譯關係上，並將這論題推進到以以色列國為焦點的政治論域中。最後，本文探索這詮釋工作的哲思面向。筆者試圖關聯起列維納斯的哲學主題，在「同一─他者─第三方」的基本架構中，考察「詮釋者─文本─人民」的詮釋關係，藉由詮釋的倫理學與詮釋的社會學之建構，將列維納斯的詮釋工作界定為是一種「為他的詮釋學」，其基本特徵乃是一種「藉由文本走向他者」的詮釋行動。 / As a well-known interpreter of the Talmud, Emmanuel Levinas created a new paradigm of interpretation of this collection of Jewish law. In this thesis, I attempt to argue that there are some hermeneutical implications in his works on the Talmud. First, in the traditional dimension, I claim that rabbinic Judaism as the root of Levinas's religious works characterizes his interpretations of the Talmud as conservation, translation, hospitality and resistance. Second, in the contemporary dimension, I point to the role that Levinas's thought plays in the Jewish consciousness today by illustrating the relation of translation between Judaism and Greek culture and the problem of the state of Israel. Third, in the philosophical dimension, I try to construct the threefold hermeneutical model "interpreter-text-people" based on the conceptual structure of "the same-the other-the third" in Levinas's philosophical works. My final point is that Levinas's hermeneutics is a "hermeneutics for the other", which is characterized as an interpretive action of "from the reader to the other through the text."

The purpose of this study was to research the early history of the Vancouver Talmud Torah, from 1913 to 1959, in order to determine how one group of Canadian Jews attempted to retain their separate identity while functioning in Canadian society. Two sources provided the bulk of the material for this study. Twenty-five interviews with former students, teachers, parents and Board members provided first-hand information and back issues of the Jewish Western Bulletin, the Vancouver Jewish community weekly newspaper, from 1925-1959 served as a written primary source. A book of minutes from 1944-1947 was also very useful in verifying facts. All of this information was then integrated with research on Jewish education in other parts of Canada, especially Western Canada, to establish the Vancouver Talmud Torah’s connection with similar efforts across Canada. There are two main divisions to this thesis. The first section covers the period from 19 13- 1948, during which time a group of Vancouver Jews dedicated themselves to the establishment and continuation of a Jewish afternoon school. The second section examines the first decade of the day school from 1948-1959 where a full program of Jewish and secular studies was offered to Jewish children during the regular school day. This study examines why the day school was set up. Some insights are also offered regarding whether both the afternoon and the day schools were successful in meetings the goals set out by the organizers and the needs of the community which it served. There is no easy way to determine the success or failure of a school. Many problems are beyond the control and scope of a school’s mandate. The findings of this research indicate that the Vancouver Talmud Torah endeavoured to provide the best possible Jewish education for its students under unfavourable conditions. The primary obstacle comes in comparing the quality of Jewish education in Vancouver with that in other major Jewish centres in Canada, because of the Vancouver Jewish community’s relative isolation from other communities and its small population. The shortage of qualified teachers and the lack of adequate teaching materials and professional development programs have made it difficult for the school to provide a Jewish studies program on the same level as its secular studies program (which was excellent). Furthermore, too much responsibility for the children’s Jewish education and identity had been placed on the school, with the family and community assuming a lesser role than it historically did. This has not only made the task of the Talmud Torah very difficult, it has also created a chasm between the school and the community, with the teachers and students left to battle it out in the middle. Therefore, under the circumstances, the Talmud Torah has provided the best possible Jewish education for its students. However, if the family and community would have maintained their responsiblity in guiding the religious and cultural education of their children, the Talmud Torah would have been in a much better position to fulfill its supplementary role in the education of Jewish children. It is interesting to note that the same comments could be made today, some 35 years later.

No description available.

The purpose of this study was to research the early history of the Vancouver Talmud Torah, from 1913 to 1959, in order to determine how one group of Canadian Jews attempted to retain their separate identity while functioning in Canadian society. Two sources provided the bulk of the material for this study. Twenty-five interviews with former students, teachers, parents and Board members provided first-hand information and back issues of the Jewish Western Bulletin, the Vancouver Jewish community weekly newspaper, from 1925-1959 served as a written primary source. A book of minutes from 1944-1947 was also very useful in verifying facts. All of this information was then integrated with research on Jewish education in other parts of Canada, especially Western Canada, to establish the Vancouver Talmud Torah’s connection with similar efforts across Canada. There are two main divisions to this thesis. The first section covers the period from 19 13- 1948, during which time a group of Vancouver Jews dedicated themselves to the establishment and continuation of a Jewish afternoon school. The second section examines the first decade of the day school from 1948-1959 where a full program of Jewish and secular studies was offered to Jewish children during the regular school day. This study examines why the day school was set up. Some insights are also offered regarding whether both the afternoon and the day schools were successful in meetings the goals set out by the organizers and the needs of the community which it served. There is no easy way to determine the success or failure of a school. Many problems are beyond the control and scope of a school’s mandate. The findings of this research indicate that the Vancouver Talmud Torah endeavoured to provide the best possible Jewish education for its students under unfavourable conditions. The primary obstacle comes in comparing the quality of Jewish education in Vancouver with that in other major Jewish centres in Canada, because of the Vancouver Jewish community’s relative isolation from other communities and its small population. The shortage of qualified teachers and the lack of adequate teaching materials and professional development programs have made it difficult for the school to provide a Jewish studies program on the same level as its secular studies program (which was excellent). Furthermore, too much responsibility for the children’s Jewish education and identity had been placed on the school, with the family and community assuming a lesser role than it historically did. This has not only made the task of the Talmud Torah very difficult, it has also created a chasm between the school and the community, with the teachers and students left to battle it out in the middle. Therefore, under the circumstances, the Talmud Torah has provided the best possible Jewish education for its students. However, if the family and community would have maintained their responsiblity in guiding the religious and cultural education of their children, the Talmud Torah would have been in a much better position to fulfill its supplementary role in the education of Jewish children. It is interesting to note that the same comments could be made today, some 35 years later. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate

The purpose of this thesis is to identify the reasons for Israeli and Palestinian religious objections to peaceful co-existence in a two-state solution to the conflict over the land between the Jordan River and Mediterranean Sea. Developing an understanding of the basic religious requirements and precedents, while consistently considering religious impact in politics, may help to open dialogue between Jewish Gush Emunim and Muslim Palestinian Hamas, strong opponents to land compromise. Arguments by Gush Emunim and Hamas from the two major religious works, the Jewish Tanakh and the Muslim Qur’an, and associated commentaries, the Jewish Talmud and Muslim Hadith, are compared and evaluated for religious insights into the disputed areas. Contemporary interpretations of each major writing and political objections based on religious argumentation create a strong context for modern conflict. The requirements and precedents for peace that come from religious texts also promote open dialogue. This thesis suggests ways to open dialogue between the Israeli and Palestinian cultures, comparing religious texts, interpretations, and concepts, in an effort to promote peaceful co-existence and build an effective strategic narrative.

No description available.

Judendom och kristendom härstammar från samma rot, men trots detta ser diskussionerna kring abort olika ut bland religionerna. Den här uppsatsen syftar till att beskriva trosföreställningar kring livets begynnelse, besjälning och fostrets status som avgörande faktorer för hur synen på abort inom judendom och kristendom har sett ut sedan antiken fram till i dag. För att få svar på frågan analyseras officiella kyrkoläror inom katolicism samt judiska hållningar uttryckt i judendomens skriftliga auktoriteter (Torah, Tanakh, Mishnah och Talmud) samt av framstående post-talmudiska rabbiner. Dessa trosföreställningar analyseras även utifrån den antika hellenistiska kulturen och filosofin för att förstå hur dessa har påverkat judiska och kristna trosföreställningar. Därefter analyseras hur de beskrivna trosföreställningar också har påverkat synen på abort bland protestanter liksom bland ortodoxa och reformerta judar. Metoden som används är en allmän litteraturstudie som syftar till att beskriva kunskapsläget inom det valda ämnet. Resultatet visar att synen på abort och trosföreställningarna kring livets begynnelse, besjälning och fostrets status har varit relativt konstant inom judendom där abort generellt har fördömts, om inte abort har varit en nödvändighet för att rädda kvinnans liv. Detta har baserats på att fostret inte har ansetts ha samma rättigheter och status som den gravida kvinnan. Reformjudendomen har dock blivit alltmer liberal i frågan och menar att det är den gravida kvinnan som själv måste avgöra om en abort är etisk försvarbar eller ej. Den katolska kyrkan har i alla tider fördömt abort, men har inte varit konsekvent ifrån vilken tidpunkt en abort betraktas som mord. I dag betraktas ett foster som en person redan vid befruktningen, medan man tidigare har satt olika tidsgränser. De protestantiska kyrkorna bevarade till en början de katolska lärorna kring abort, men dessa kom sedan att slopas av de moderna protestanterna i och med moderniteten. De konservativa protestantiska kyrkorna fördömer dock generellt abort likt katolikerna. I dag betraktas abort bland moderna protestanter som någonting som den gravida kvinnan själv måste fatta ett beslut om. Det är tydligt att både judar och kristna har satt fostrets rättigheter och status i centrum som avgörande faktorer för synen kring abort, medan man i antiken generellt inte betraktade abort som någonting problematiskt ur fostrets perspektiv, status och rättigheter.

The ancient Near Eastern cultures and the Babylonian Talmud are examined to ascertain whether they can elucidate Biblical descriptions of disease (many of which are mentioned by the Talmudic rabbis in the course of their discussions) to render a better understanding of the Biblical text. Archaeological evidence can verify the existence of tuberculosis, gout and leprosy in Old Testament times because these diseases leave specific lesions on ancient bones. The ancient Israelites used amulets and incantations to ward off or treat illnesses despite Biblical prohibitions. This use was echoed in both the ancient Near Eastern cultures and in Talmudic times because some rabbis realised their effectiveness, but the majority doubted their usefulness. Idolatry, necromancy and sorcery were practiced and demons played a role in illness. Physicians, healers, herbal remedies, therapies and folk medicine in Biblical and Talmudic times are investigated. / Biblical Archaeology / M.A. (Biblical Archaeology)

This thesis deals with the fable collection called Mishle Shu'alim, written by the Jewish author Berechiah ben Natronai ha-Nakdan who lived in the 12th/13th century either in France or in England. The aim of this thesis is to introduce the work along with the genre of the fable and its examples in Jewish literature of the Antiquity and the Middle Ages (Bible, Talmud, midrashic literature and a few of medieval scripts). The essential part of the thesis contains information about the author and all his works, characterization and analysis of the collection, and the list of the existing manuscripts, all known editions, and all translations of the collection or those of individual fables. Special attention is being paid to the Prague Jesuit edition of 1661. The thesis furthermore contains a commented translation of three selected fables.