575 research outputs found
Consensus guidance for monitoring persons with islet autoantibody-positive pre-Stage 3 type 1 diabetes
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Economic utopia of the Torah. Economic concepts of the Hebrew Bible interpreted according to the Rabbinical Literature
No full textHebrew Bible offers alternative Economic utopia for building Theocratic society. In this paper, various economic concepts and themes are presented, as found in the Hebrew Bible. These economic concepts include taxation, property rights, labor market, social policy, banking, years of Sabbath and Jubilee, and business cycles. Most economic issues of the Bible are found in the texts of Torah, also known as five Books of Moses. These texts are analyzed by using classical Rabbinical commentaries for better insight. Contrary to the modern Economic theory which is based on the assumptions of scarcity of resources and unlimited needs of consumers, Economics of the Torah is based on God’s resources which are enough for all true needs of His people.Hebrew Bible, History of Economics, History of Economic Thought, Ancient Israel, Judaism
"Sefer beer Moshe" by Moshe Sertels, son of Isachar, as an example of a bilingual text for the study of the Torah
No full textMoshe Sertels was a son of Issachar and Sarah. He was born circa mid-16th century in Prague. He was a teacher and worked as a translator and exegete. Sertels wrote several texts that attracted wide interest. One of them was a work titled Sefer Beer Moshe, a bilingual commentary on the Torah and five megillot. The construction of the text, its clarity and intelligibility, made it an excellent tool for teaching the Torah in cheders (e.g. such usage of this text was noted in the books of the Cracovian brotherhood Talmud Torah). The article presents the figure of the author and his literary oeuvre with particular focus on the Sefer Beer Moshe as a work that served generations of Ashkenazi Jews to enhance their knowledge of the Torah. The author discusses characteristics of the text and underlines several issues in regard to the Yiddish language in the form that was used in Prague at the turn of the 17th century
Dead Sea Scrolls at Sixty: What HAVE they taught us? What CAN they teach us? What can they NOT teach us?
No full textScholar-in-residence, 2007. Dr. Moshe J. Bernstein, Associate Professor of Bible, Yeshiva University, and author of New Perspectives on Qumran Law and History.https://digitalcommons.fairfield.edu/bennettcenter-posters/1250/thumbnail.jp
WHO IS RABBI MOSHE \u27YAẔ\u27?
No full textThe name Rabbi Moshe \u27Yaẕ\u27 (י\u27ץ = yishmerehu ẕuro) appears in two letters written, and published, by Rabbi Saul Berlin in 1789 and 1790, respectively, in connection with the Miẕpeh Yoqte\u27el controversy. Accepting the view that Rabbi Moshe is a fictional character, the author suggests the following explanation for the usage of this name: The opening section of the first letter, which has been overlooked by the scholars, provides a clue to the identification. It reads: \u27Moshe Bar \u27Eẕri\u27, a name which appears twice in the Talmud (Baba Batra 174b; Arakhin 23a). The Talmud relates the story of Moshe Bar \u27Eẕri who was the guarantor of his daughter-in-law\u27s Ketubah. His son, Rav Huna, a student, who was pressed hard for money, was unable to implement the advice given him: to divorce his wife so that she should collect money guaranteed by his father, following which they would remarry. Since Rav Huna was a priest, he would not be permitted to remarry his divorcee. The use of the talmudic name is therefore intended to allude to Saul Berlin\u27s special predicament, to the advantages and disadvantages of attempting to secure some assistance from his father, the venerable Ẕevi Hirsch Levin, Rabbi of the Berlin community. Indeed, his father endeavoured to help him, but to no avail. Saul Berlin lost his position as Rabbi in Frankfort, has been considered excommunicated by some, and finally had to go into exile; he died in London shortly after
Front Matter, Table of Contents, Preface
No full textFront Matter, Table of Contents, Preface, List of Author
The quality of the post academic course ‘management of safety, health and environment (MoSHE) of Delft University of Technology
No full textObjective This article discusses the rise of European postgraduate courses in safety science and the content and quality of the Management of Safety Health and Environment (MoSHE) course of Delft University of Technology. Materials and methods Literature search, document analysis, interviews. Results The different MoSHE years show a varied picture of this post academic program. In the Netherlands the course is unique with a central focus on risk management and sustainability, supported by scientific developments in the areas of safety, health, environment, organizational science and psychology. In all year-groups the quality of the course was assessed with a short questionnaire, collecting opinions of course members on individual presentations and the course as a whole. Quality of the course was regularly discussed through the contacts of the course coordinator with module leaders, and at meetings of course committees, and leading to changes in content of modules. After MoSHE 1 (1989), 14 (2008), and 17 (2012) the courses’ structure, organization and content was changed radically. Only, the quality system of the course remained implicit. Using the model of the European Foundation for Quality Management a first set-up for a quality system is presented. Over the years the academic nature of the program has changed substantially. This is one of the challenges for the future to find a balance between the domains taught and between an academic approach and practical skills. The course could benefit from a greater input of process safety and safety in high-tech-high-hazard sectors.Safety and Security Scienc
Book Review: Implementing the Social Model of Disability: Theory and Research
No full textAuthor: Colin Barnes and Geof Mercer, Eds.
Reviewer: Liat Ben-Moshe
Publisher: The Disability Press, 2004
Cost: $30.00, paperback (20% discount for orders of four or more).
ISBN: 0952845083
Available from:
Centre for Disability Studies, School of Sociology and Social Policy, University of Leeds,
A CD ROM of the book may be requested at the time of book purchase and is supplied free of charge
Prune Once for All: Sparse Pre-Trained Language Models
No full text@article{zafrir2021prune,
title={Prune Once for All: Sparse Pre-Trained Language Models},
author={Zafrir, Ofir and Larey, Ariel and Boudoukh, Guy and Shen, Haihao and Wasserblat, Moshe},
journal={arXiv preprint arXiv:2111.05754},
year={2021}
Trial on “ritual murder" in Dubrovnik in 1502 and the tragical death of the physician Moshe Maralio
No full textU životu Mošea Maralija iz Barlete možemo izdvojiti dva jasna perioda. Onaj koji je proveo u Barleti, ne zna se otkada, i koji se završava pri kraju 1494. godine njegovim prelaskom u Dubrovačku Republiku. U ovoj maloj republici on provodi drugi deo svog života u uspešnom obavljanju lekarskog poziva, sve do 5. avgusta 1502. godine kad je s desetoricom Jevreja optužen za navodno ritualno ubistvo neke starice koja je nađena zaklana i izvađena srca: on je noću 10. avgusta svirepo ubijen u svojoj tamničkoj ćeliji. U ovom radu nastojaćemo da rasvetlimo poslednja zbivanja iz Mošeovog života u Barleti, da prikupimo najvažnije podatke o njegovom bavljenju u Dubrovniku do hapšenja i najzad, da reprodukujemo tok procesa prema originalnom kancelarijskom protokolu, napisanom prilikom pojedinačnih iskaza optuženih.Basing himself on the documents preserved in the Historical Archives of Dubrovnik and the State Archives of Naples, the author reconstructs the trial which had taken place at Dubrovnik, from the 5th to the 10th of August 1502, against ten Jews on account of the pretended “ritual murder”. Among these ten accused was also the physician Moshe Maralio - Maestro Moyses who had come to Dubrovnik from Barletta in Italy in 1494. The author first quotes documents concerning the physician Moshe from the time of his sojourn at Barletta, and after that those concerning his medical practice in Dubrovnik. An interesting document is the letter of the Senate of Dubrovnik, addressed on the 24th of May to the archbishop of Dubrovnik who was at the moment in Rome, by which he was required to procure the permission of the pope that the Jewish physician Moshe be allowed to treat the Cristian patients in the same way as he did it at Barletta, for the Christians of Dubrovnik are very satisfied with his medical interventions. As it seems, the pope declined to give the required permission and Moshe was not nominated to the post of the official physician in the service of the Republic but he continued to be a private physician, esteemed by the whole population including the highest functionaries of the Republic of Dubrovnik and, beyond the limits of that Republic, among the Turkish dignitaries and leaders in Bosnia who invited him very frequently.
Quite unexpectedly and for some unknown reasons - the author presumes that they could be competitive motives of other physicians or a consequence of the general hatred of the Jews - Moshe was accused, together with nine other Jews of Dubrovnik that they, allegedly, had killed an old woman, which was found slain with her heart taken out. The trial was conducted contrary to the criminal procedure codified by the Republic of Dubrovnik. It was led in haste and secretly.
The author quotes the text of the statements given by the accused in the course of the trial, but he points out the fact that many essential details have remained unexplained, for the first two pages of the hearing are lacking and they probably contained the declaration of the physician Moshe. On the preserved pages his statements do not appear and it would have been very strange if they had not existed at all - but he is only mentioned by the other accused. The names of three accused are also lacking.
The documents of this trial are a testimony of the cruel tortures to which the accused were put in order to make them "confess" what their judges wished. They were raised up to the ceiling on ropes with repeated jerks that broke their bones. Those who agreed to "confess", suffered less torture. Thus, the accused Havi, after the torture had been repeated, agreed to "confess" how the old woman had been killed. The accused Isaac, menaced with new tortures, also "confessed", declaring that after the murder had been performed, he told everything to Moshe who retorted that "these are only imputations". Characteristical is the statement of one of the accused, Mamulino, who was asserted to have proposed first to attack the old woman. He declared to the judges that he knew nothing to tell about it, but if they wanted him to confess what he had not done, he would tell it. He was tortured three times by the jerks of the rope until he died.
It is known that of the ten accused three were tortured to death and their dead bodies were thrown into the sea. Four of them were burnt alive on the coast on August 11, 1502. The physician Moshe Manalio was murdered in prison during the night of August 10, because the judges suspected that his release might be asked by the Turks and in the following morning his body was burnt at the stake with those four who were burnt alive. Two accused remained in life and they left Dubrovnik in direction of the Turkish frontier.
The author emphasizes that the trial against the physician Moshe Maralio and the other nine Jews of Dubrovnik belongs to the category of those sinister trials for the pretended “ritual murders" which have taken place in various countries both in previous and in later centuries
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