Podcasts about taube center

Dr. Jonathan Branfman, post-doctoral fellow at the Taube Center for Jewish Studies, Stanford University, discusses his book, Millennial Jewish Stars: Navigating Racial Antisemitism, Masculinity, & White Supremacy. [Read more...] The post Seekers of Meaning 8/2/2024: Prof. Jonathan Branfman’s Book, “Millennial Jewish Stars” About Racism and Antisemitism appeared first on Jewish Sacred Aging.

Briyah and Michael are in Poland for a Mission trip with UJA-Federation of New York. We took the opportunity to record the wonderful conversation between Michael and his long time friend, Helise Lieberman, Director of the Taube Center for Jewish Life and Learning. Helise is an American Jew who moved to Warsaw years ago and has much to say about life in Poland. We hope you enjoy this episode and please excuse any background noise.

In the latest edition of his Search for Meaning podcast, Stephen Wise Temple Senior Rabbi Yoshi Zweiback hosts Zack Bodner, CEO of the Oshman Family Jewish Community Center and author of "Why Do Jewish? A Manifesto for 21st Century Jewish Peoplehood."The founder of the Z3 Project, which fosters renewed conversation on world Jewry and Israel relations, Bodner has spent his career serving the Jewish community. Before taking over OFJCC, he spent 14 years as the Pacific Northwest Regional Director of AIPAC. During his time heading the OFJCC, he oversaw the launch of the Taube Center for Jewish Peoplehood, and helped create the Center for Social Impact, which is committed to tikkun olam initiatives that address poverty, disaster relief, racial justice, and more.His new book discusses what it means to live a meaningful, relevant, and joyful Jewish life. Bodner touches on the role of Jewish education in general, and Jewish preschools in particular, including Wise's Aaron Milken Center. Bodner also touches on the evolution of interfaith marriages and Judaism's relevance to our increasingly multifaceted sense of personal identity.What, though, does it mean to "do" Jewish, instead of just "being" Jewish?"In my mind, how you live and what you do is way more important," Bodner says. "I start the book off with this quote from David BenGurion: 'Words without deeds are nothing,' because it really is, in my mind, about the doing."There is a lot of tikkun olam in Bodner's conception of "doing" Jewish.In the midst of an existential crisis while working as a legislative assistant in Sacramento shortly after graduate school, Bodner came to a realization: The meaning of life was to be God's partner in creation. He touches on the kabbalist tradition of divine light: "Our purpose in life, our meaning, is to be God's partners in creation, because when God created the universe, it was imperfect, it was incomplete, so we exist to finish the work, and we do that by fixing the brokenness, by making the pain go away, by helping bring other people joy, and enjoying it ourselves. That was the notion that hit me, all at once."

A term that doesn't seem to have any obvious connection with drinking חבורה (havurah) - yet, it comes up not infrequently within a drinking context in early rabbinic (tannaitic) literature. As such, the 112th episode of The Jewish Drinking Show is dedicated to exploring this connection featuring Dr. Orit Malka.Dr. Malka is a researcher of Talmud and early Jewish law. Her research focuses on the political aspects of Talmudic Halacha in its historical context, and the study of early Jewish law as a key to understanding important legal-political trends of antiquity. Orit earned her PhD from Tel Aviv University, where she wrote her dissertation, "A Set of Witnesses: Testimony and Political Thought in Tannaitic Halakhah". In 2021-2022, she was a postdoctoral fellow in the Taube Center for Jewish Studies at Stanford University; this year, she has joined the faculty of the law school and the Talmud department at the Hebrew University of Jerusalem.Support the show

Rabbi Batshir Torchio of the Jewish Community Center of San Francisco, Aleksandra Makuch of the Taube Center for Jewish Life & Learning in Warsaw, and Marta Saracyn of the JCC in Warsaw report on the Ukrainian aid response in Poland.

How did a casual, late-night comedy sketch about Jewish celebrity come to top the Billboard charts and find its way into the December music catalogue? For our first episode, we explore what Adam Sandler's “The Chanukah Song” might reveal (or not!) about the festival of lights, Chanukah practices in America, and the changing role of public expressions of Jewishness. Credits Thank you to our guests: Jenna Weissman Joselit: Charles E. Smith Professor of Judaic Studies & Professor of History at George Washington University Samira Mehta: Assistant Professor of Women & Gender Studies and Jewish Studies, University of Colorado Boulder Jody Rosen: Journalist and contributing writer for The New York Times Magazine Jeremy Dauber: Atran Professor of Yiddish Language, Literature, and Culture in the Department of Germanic Languages at Columbia University Julian Horowitz: Music Director, The Maccabeats and, of course Adam Sandler: Actor, comedian, filmmaker, musician ---- Lily Sloane: Audio producer, composer, sound designer  Josh Tapper: Host and PhD candidate in History at Stanford University,  Ari Y. Kelman: Jim Joseph Chair in Education and Jewish Studies, Stanford University Dan Shevchuk: Junior, majoring in Management Science and Engineering at Stanford University Shoshana Olidort: PhD candidate in Comparative Literature at Stanford University and web editor for the Poetry Foundation Shaina Hammerman: Associate Director of Jewish Studies at The Taube Center for Jewish Studies at Stanford University  ---- “The Chanukah Song” in concert “The Chanukah Song” on SNL “Candlelight,” The Maccabeats “I'm a Little Latke” “How Much is that Pickle in the Window?” Mickey Katz “Duvid Crockett,” Mickey Katz “Pan Fry,” The Maccabeats Visit primarysourcepodcast.com for more info.

Introducing the Primary Source podcast from Stanford University's Taube Center for Jewish Studies.  Episode 1 coming soon!

When did Ladino literature emerge? According to Dr. Olga Borovaya, author of The Beginnings of Ladino Literature: Moses Almosnino and his Readers (Indiana University Press, 2017), the history of Ladino writing may have a much earlier start date than scholars have previously thought. Borovaya makes her argument by focusing on the 16th-century vernacular literature of Moses Almosnino, a writer who was famous not only among Ottoman Sephardim, but also Jews and Christians throughout Europe. According to Borovaya, most scholars of Ladino literature of have placed the birth of genre in the 18th century, largely due to a false belief that works of high-culture were not composed in Ladino. She works against the assumption that Ladino was only used in popular, “folksy” writing, and the flawed categorization of high register Sephardi literature—like that of Moses Almosnino—as “Spanish” or “Castilian.” This tendency, Borovaya argues, wrongly implies that texts aimed at an educated audience were never written in the Ladino. Through in depth discussions of Almosnino’s epistles, chronicles, and travelogues, Borovaya convincingly shows that his vernacular literature belongs to the Ladino corpus. His work was widely read among Sephardi intellectuals from the 16th to 20th centuries, meaning that Ladino was indeed a language educated used in material written for the educated elite, and not just the popular masses. Ladino, Borovaya tells us, was similar to other languages (including Yiddish) in that it had multiple functional styles. Dr. Olga Borovaya is a Visiting Scholar at the Taube Center for Jewish Studies at Stanford University. She is the author of Modern Ladino Culture: Press, Belles Lettres, and Theater in the Late Ottoman Empire (IUP). Robin Buller is a PhD Candidate in History at the University of North Carolina, Chapel Hill. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did Ladino literature emerge? According to Dr. Olga Borovaya, author of The Beginnings of Ladino Literature: Moses Almosnino and his Readers (Indiana University Press, 2017), the history of Ladino writing may have a much earlier start date than scholars have previously thought. Borovaya makes her argument by focusing on the 16th-century vernacular literature of Moses Almosnino, a writer who was famous not only among Ottoman Sephardim, but also Jews and Christians throughout Europe. According to Borovaya, most scholars of Ladino literature of have placed the birth of genre in the 18th century, largely due to a false belief that works of high-culture were not composed in Ladino. She works against the assumption that Ladino was only used in popular, “folksy” writing, and the flawed categorization of high register Sephardi literature—like that of Moses Almosnino—as “Spanish” or “Castilian.” This tendency, Borovaya argues, wrongly implies that texts aimed at an educated audience were never written in the Ladino. Through in depth discussions of Almosnino’s epistles, chronicles, and travelogues, Borovaya convincingly shows that his vernacular literature belongs to the Ladino corpus. His work was widely read among Sephardi intellectuals from the 16th to 20th centuries, meaning that Ladino was indeed a language educated used in material written for the educated elite, and not just the popular masses. Ladino, Borovaya tells us, was similar to other languages (including Yiddish) in that it had multiple functional styles. Dr. Olga Borovaya is a Visiting Scholar at the Taube Center for Jewish Studies at Stanford University. She is the author of Modern Ladino Culture: Press, Belles Lettres, and Theater in the Late Ottoman Empire (IUP). Robin Buller is a PhD Candidate in History at the University of North Carolina, Chapel Hill. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did Ladino literature emerge? According to Dr. Olga Borovaya, author of The Beginnings of Ladino Literature: Moses Almosnino and his Readers (Indiana University Press, 2017), the history of Ladino writing may have a much earlier start date than scholars have previously thought. Borovaya makes her argument by focusing on the 16th-century vernacular literature of Moses Almosnino, a writer who was famous not only among Ottoman Sephardim, but also Jews and Christians throughout Europe. According to Borovaya, most scholars of Ladino literature of have placed the birth of genre in the 18th century, largely due to a false belief that works of high-culture were not composed in Ladino. She works against the assumption that Ladino was only used in popular, “folksy” writing, and the flawed categorization of high register Sephardi literature—like that of Moses Almosnino—as “Spanish” or “Castilian.” This tendency, Borovaya argues, wrongly implies that texts aimed at an educated audience were never written in the Ladino. Through in depth discussions of Almosnino’s epistles, chronicles, and travelogues, Borovaya convincingly shows that his vernacular literature belongs to the Ladino corpus. His work was widely read among Sephardi intellectuals from the 16th to 20th centuries, meaning that Ladino was indeed a language educated used in material written for the educated elite, and not just the popular masses. Ladino, Borovaya tells us, was similar to other languages (including Yiddish) in that it had multiple functional styles. Dr. Olga Borovaya is a Visiting Scholar at the Taube Center for Jewish Studies at Stanford University. She is the author of Modern Ladino Culture: Press, Belles Lettres, and Theater in the Late Ottoman Empire (IUP). Robin Buller is a PhD Candidate in History at the University of North Carolina, Chapel Hill. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did Ladino literature emerge? According to Dr. Olga Borovaya, author of The Beginnings of Ladino Literature: Moses Almosnino and his Readers (Indiana University Press, 2017), the history of Ladino writing may have a much earlier start date than scholars have previously thought. Borovaya makes her argument by focusing on the 16th-century vernacular literature of Moses Almosnino, a writer who was famous not only among Ottoman Sephardim, but also Jews and Christians throughout Europe. According to Borovaya, most scholars of Ladino literature of have placed the birth of genre in the 18th century, largely due to a false belief that works of high-culture were not composed in Ladino. She works against the assumption that Ladino was only used in popular, “folksy” writing, and the flawed categorization of high register Sephardi literature—like that of Moses Almosnino—as “Spanish” or “Castilian.” This tendency, Borovaya argues, wrongly implies that texts aimed at an educated audience were never written in the Ladino. Through in depth discussions of Almosnino’s epistles, chronicles, and travelogues, Borovaya convincingly shows that his vernacular literature belongs to the Ladino corpus. His work was widely read among Sephardi intellectuals from the 16th to 20th centuries, meaning that Ladino was indeed a language educated used in material written for the educated elite, and not just the popular masses. Ladino, Borovaya tells us, was similar to other languages (including Yiddish) in that it had multiple functional styles. Dr. Olga Borovaya is a Visiting Scholar at the Taube Center for Jewish Studies at Stanford University. She is the author of Modern Ladino Culture: Press, Belles Lettres, and Theater in the Late Ottoman Empire (IUP). Robin Buller is a PhD Candidate in History at the University of North Carolina, Chapel Hill. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did Ladino literature emerge? According to Dr. Olga Borovaya, author of The Beginnings of Ladino Literature: Moses Almosnino and his Readers (Indiana University Press, 2017), the history of Ladino writing may have a much earlier start date than scholars have previously thought. Borovaya makes her argument by focusing on the 16th-century vernacular literature of Moses Almosnino, a writer who was famous not only among Ottoman Sephardim, but also Jews and Christians throughout Europe. According to Borovaya, most scholars of Ladino literature of have placed the birth of genre in the 18th century, largely due to a false belief that works of high-culture were not composed in Ladino. She works against the assumption that Ladino was only used in popular, “folksy” writing, and the flawed categorization of high register Sephardi literature—like that of Moses Almosnino—as “Spanish” or “Castilian.” This tendency, Borovaya argues, wrongly implies that texts aimed at an educated audience were never written in the Ladino. Through in depth discussions of Almosnino’s epistles, chronicles, and travelogues, Borovaya convincingly shows that his vernacular literature belongs to the Ladino corpus. His work was widely read among Sephardi intellectuals from the 16th to 20th centuries, meaning that Ladino was indeed a language educated used in material written for the educated elite, and not just the popular masses. Ladino, Borovaya tells us, was similar to other languages (including Yiddish) in that it had multiple functional styles. Dr. Olga Borovaya is a Visiting Scholar at the Taube Center for Jewish Studies at Stanford University. She is the author of Modern Ladino Culture: Press, Belles Lettres, and Theater in the Late Ottoman Empire (IUP). Robin Buller is a PhD Candidate in History at the University of North Carolina, Chapel Hill. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did Ladino literature emerge? According to Dr. Olga Borovaya, author of The Beginnings of Ladino Literature: Moses Almosnino and his Readers (Indiana University Press, 2017), the history of Ladino writing may have a much earlier start date than scholars have previously thought. Borovaya makes her argument by focusing on the 16th-century vernacular literature of Moses Almosnino, a writer who was famous not only among Ottoman Sephardim, but also Jews and Christians throughout Europe. According to Borovaya, most scholars of Ladino literature of have placed the birth of genre in the 18th century, largely due to a false belief that works of high-culture were not composed in Ladino. She works against the assumption that Ladino was only used in popular, “folksy” writing, and the flawed categorization of high register Sephardi literature—like that of Moses Almosnino—as “Spanish” or “Castilian.” This tendency, Borovaya argues, wrongly implies that texts aimed at an educated audience were never written in the Ladino. Through in depth discussions of Almosnino’s epistles, chronicles, and travelogues, Borovaya convincingly shows that his vernacular literature belongs to the Ladino corpus. His work was widely read among Sephardi intellectuals from the 16th to 20th centuries, meaning that Ladino was indeed a language educated used in material written for the educated elite, and not just the popular masses. Ladino, Borovaya tells us, was similar to other languages (including Yiddish) in that it had multiple functional styles. Dr. Olga Borovaya is a Visiting Scholar at the Taube Center for Jewish Studies at Stanford University. She is the author of Modern Ladino Culture: Press, Belles Lettres, and Theater in the Late Ottoman Empire (IUP). Robin Buller is a PhD Candidate in History at the University of North Carolina, Chapel Hill. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tufts University Jewish Chaplain and Executive Director of Tufts Hillel for 34 years, Rabbi Jeffrey Summit and photojournalist Richard Sobol presented a multimedia talk about their involvement with Delicious Peace. It is a story of coffee, music and world peace. The coffee is grown by more than 1000 Christian, Muslim and Jews who live in a rural region of Uganda and are members of a fair trade cooperative called "Peace Kawomera" - kawomera means in "delicious" in Luganda. The farmers make music together, music that Summit found so inspirational that he had to share it with the world. This talk was sponsored by the Office for Religious Life. Cosponsors: Catholic Community at Stanford, Episcopal Lutheran Campus Ministry, Hillel at Stanford, Islamic Student Society at Stanford, the Peace+Justice Studies Initiative, Department of Music and Taube Center for Jewish Studies.

April 22, 2013 - The fourth lecture in the CCAS class, Vatican II: Catholicism Meets Modernity, is by Catherine Murphy and Barbara Green. They are joined in the second half by panelists Steven Weitzman, as well as by class director Fr. Paul Crowley. Speaker Catherine Murphy, associate professor in religious studies at Santa Clara, Barbara Green, teacher as a member of school of the Grauate Theological Union in Berkeley, Steven Weitzman, the Daniel E. Koshland professor of Jewish Culture and Religion and director of the Taube Center for Jewish Studies.

Konstanty Gebert, scholar in residence at the Taube Center for the Renewal of Jewish Life in Poland, is a journalist, former Solidarity dissident, a Jewish activist, and one of Poland’s notable war correspondents of the Balkan War, Gebert was a leading organizer of the “Jewish Flying University” and founding publisher in 1997 of Midrasz, a Polish-Jewish monthly magazine. He continues to publish a weekly political column in Gazeta Wyborcza. In a recent visit to SF, Gebert spoke about the upswing in Poland’s Jewish community since the fall of the Soviet empire