A Beginner's Guide to the Steinsaltz Talmud by Judith Z. Abrams

By Judith Z. Abrams

In A Beginner's advisor to The Steinsaltz Talmud, Rabbi Judith Z. Abrams selects a desirable and provocative part from the Talmud and is helping scholars to harvest the large rewards that may be completed whilst one encounters Rabbi Steinsaltz's old, ground-breaking work.

With the book of The Talmud: The Steinsaltz Edition, it really is now attainable for the fashionable reader to check Judaism's nice compendium of Jewish legislations and legend for the 1st time. The Talmud: The Steinsaltz Edition is greater than only a translation. Rabbi Adin Steinsaltz turns into our own teacher, guiding us in the course of the tricky paths of talmudic common sense and suggestion.

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An interesting accommodation is the example of a ruling that allows Sabbath desecrators to be counted in as members of a prayer quorum, a practice unthinkable in earlier times. Also see Jeffrey Gurock, “The Orthodox Synagogue,” in The American Synagogue: A Sanctuary Transformed, ed. : 1987), 37–84. In contrast, most of the same 19th-century Orthodox rabbis ruled it impermissible to pray in synagogues in which the bimah (prayer leader’s podium) is moved from the center to the front of the synagogue (see Bleich, 68).

On the ambiguous nature of Conservative Jewish ideology, see Neil Gillman, “Mordecai 32 Ezra Kopelowitz Kaplan and the Ideology of Conservative Judaism,” Proceedings of the Rabbinical Assembly (New York: 1984), 57– 68; idem, The New Century, chs. 4 and 9; Sklare, An American Religious Movement, 212–222; and Ezra Kopelowitz, “Three Sub-Cultures of Conservative Judaism and the Issue of Ordaining Women,” Nashim 1 (1998), 136–153. On the relation of the Conservative movement to the East European Jewish immigration, see David Weinberg, “The Jewish Theological Seminary and the ‘Downtown’ Jews of New York at the Turn of the Century,” in Tradition Renewed: A History of the Jewish Theological Seminary, ed.

22 Ezra Kopelowitz Jack Wertheimer points to the contradictions inherent in the approach of JTS toward the congregational rabbi. On the one hand, JTS alumni were urged to implement a hierarchical model of religious authority in which they were expected to follow the example of their teachers. On the other hand, whenever the rabbis had to deal with actual questions of the day, JTS as an institution chose a path of avoidance. 38 Until Gerson D. Cohen became chancellor of JTS in 1972, the mainstream leadership maintained a traditionalist ethno-religious perspective.

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