1. Pereḳ Yetsiʼot ha-Shabat u-fereḳ Kirah.

1. Shaʻar ha-emunah. Shaʻar Erets Yiśraʼel. Shaʻar bet din. Shaʻar ha-geʼulah. Shaʻar derekh erets. Shaʻar ha-hashḳafah. Shaʻar ha-ḥesed. Shaʻar ha-musar. Shaʻar ha-moʻadim. Shaʻar ha-midot. Shaʻar ha-misṿot -- 2. Shaʻar ha-nevuʼah. Shaʻar ha-ʻavodah. Shaʻar ha-ʻaṿerot. Shaʻar ha-tsibur. Shaʻar ha-Torah. Shaʻar ha-talmid ḥakham. Shaʻar ha-teshuvah.

Negative campaign advertising is a major component of the electoral landscape, and has received much attention in the literature. In many studies, political scientists have tried to explain why some campaign ads contain more negative messages than others and to identify the determinants of this form of campaign behavior. In recent years, a number of studies have acknowledged the differences between alternative measures of negativity, but, in most cases, it is assumed that since these measures are highly correlated, they are (...) unidimensional and essentially interchangeable. In this article, we argue that much of the debate in the literature over negative campaigning is a result of inadequate operationalizations of negativity. Although debates over negativity have often been framed in conceptual terms, there is a methodological explanation for why they persist We begin our analysis by constructing reliable scales of negativity, and model them with salient predictors reported in the literature as significantly associated with campaign attacks. Our findings show that scaling does matter, and while some of the explanatory variables are robust predictors of negativity, most of them are not. (shrink)

English text -- Endnotes. Bibliography. Hebrew abstract.

_A paradigm-shifting account of the modern Jewish experience, from one of the most creative young historians of his generation_ To understand the organizing framework of modern Judaism, Eliyahu Stern believes that we should look deeper and farther than the Holocaust, the establishment of the State of Israel, and the influence and affluence of American Jewry. Against the revolutionary backdrop of mid-nineteenth-century Europe, Stern unearths the path that led a group of rabbis, scientists, communal leaders, and political upstarts to reconstruct (...) the core tenets of Judaism and join the vanguard of twentieth-century revolutionary politics. In the face of dire poverty and rampant anti-Semitism, they mobilized Judaism for projects directed at ensuring the fair and equal distribution of resources in society. Their program drew as much from the universalism of Karl Marx and Charles Darwin as from the messianism and utopianism of biblical and Kabbalistic works. Once described as a religion consisting of rituals, reason, and rabbinics, Judaism was now also rooted in land, labor, and bodies. Exhaustively researched, this original, revisionist account challenges our standard narratives of nationalism, secularization, and de-Judaization. (shrink)

This is a response to Dr Joseph Mazor’s paper ‘The child's interests and the case for the permissibility of male infant circumcision.’ I argue that Dr Mazor fails to prove that bodily integrity and self-determination are mere interests as opposed to genuine rights in the case of infant male circumcision. Moreover, I cast doubt on the interest calculus that Dr Mazor employs to arrive at his conclusions about circumcision.

Ḳarnot tsadiḳ -- Liḳuṭe Eliyahu -- Minhage ḳ.ḳ. 'Bet Ya'aḳ ov' be-Ḥevron.

1. Śiḥot, ʻetsot, sipurim, ṿe-hadrakhot maʻaśiyot li-veniyat ha-ḳesher ben bene ha-zug ... -- 2. Be-parashat ha-shavuʻa.

Godel he-ʻaṿon -- Sibat biʼat he-ʻavon -- Tiḳun he-ʻaṿon.

The article examines the educational interpretations given to Nietzsche throughout the three last decades in English and in German, compares the educational images of Nietzsche portrayed in these interpretations and elaborates on the conclusions resulting from this comparison. Whereas Nietzsche appears in Anglo-American educational interpretations as a democratic and humane educator par excellence, German interpreters not only disqualify him as an educator, but practically erase his philosophy from educational theory. The comparison of these interpretations manifests the problem of the relationship (...) between ideology and philosophy of education. (shrink)

The article examines the educational interpretations given to Nietzsche throughout the three last decades in English and in German, compares the educational images of Nietzsche portrayed in these interpretations and elaborates on the conclusions resulting from this comparison. Whereas Nietzsche appears in Anglo-American educational interpretations as a democratic and humane educator par excellence, German interpreters not only disqualify him as an educator, but practically erase his philosophy from educational theory. The comparison of these interpretations manifests the problem of the relationship (...) between ideology and philosophy of education. (shrink)

[ḥeleḳ 1]. Al hilkhot meḳaḥ ṭaʻut, onaʼah u-matanah, Ḥ m. 227-249 -- ḥeleḳ 2. ʻAl Hilkhot avedah u-metsiʼah, hefḳer, periḳah u-ṭeʻinah, genevah u-gezelah, Ḥ. m. 259-275, 348-377.

Eliyahu Rosenow; Kierkegaard's Existing Individual, Journal of Philosophy of Education, Volume 23, Issue 1, 30 May 2006, Pages 3–13, https://doi.org/10.1111/j.1.

Dewey declares that the teacher’s calling is to be ‘the prophet of the true God and the usherer in of the true kingdom of God’. This apparently religious declaration seems inconsistent with Dewey’s philosophical position. An examination of Dewey’s writings on religious issues reveals that his religious faith is a secular belief in democratic ideals, and that his teacher’s alleged religious mission is in fact a worldly one. This article claims that Dewey’s religious conception is a pragmatic conception designed to (...) answer the social needs of American society in the 1930s, and that it presents no adequate solution to the problems of our contemporary world. (shrink)

Dewey declares that the teacher’s calling is to be ‘the prophet of the true God and the usherer in of the true kingdom of God’. This apparently religious declaration seems inconsistent with Dewey’s philosophical position. An examination of Dewey’s writings on religious issues reveals that his religious faith is a secular belief in democratic ideals, and that his teacher’s alleged religious mission is in fact a worldly one. This article claims that Dewey’s religious conception is a pragmatic conception designed to (...) answer the social needs of American society in the 1930s, and that it presents no adequate solution to the problems of our contemporary world. (shrink)