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The aim of this paper is to provide new results on the Wolf and Schechter essential pseudospectra of bounded linear operators on a Banach space. More precisely, we characterize the Wolf and Schechter essential pseudospectra by using the notion of Fredholm perturbation. Also, we state the condition under which the Wolf (respectively, Schechter) essential pseudospectrum of two different bounded linear operators coincides. Furthermore, we give some characterizations of the Wolf and Schechter essential pseudospectra of$ 3\\times 3 $upper triangular block operator matrices.

Solomon Schechter (1847–1915), the charismatic leader of New York's Jewish Theological Seminary (JTS), came to America in 1902 intent on revitalizing traditional Judaism. While he advocated a return to traditional practices, Schechter articulated no clear position on divisive issues, instead preferring to focus on similarities that could unite American Jewry under a broad message. Michael R. Cohen demonstrates how Schechter, unable to implement his vision on his own, turned to his disciples, rabbinical students and alumni of JTS, to shape his movement. By midcentury, Conservative Judaism had become the largest American Jewish grouping in the United States, guided by Schechter's disciples and their continuing efforts to embrace diversity while eschewing divisive debates. Yet Conservative Judaism's fluid boundaries also proved problematic for the movement, frustrating many rabbis who wanted a single platform to define their beliefs. Cohen demonstrates how a legacy of tension between diversity and boundaries now lies at the heart of Conservative Judaism's modern struggle for relevance. His analysis explicates four key claims: that Conservative Judaism's clergy, not its laity or Seminary, created and shaped the movement; that diversity was—and still is—a crucial component of the success and failure of new American religions; that the Conservative movement's contemporary struggle for self-definition is tied to its origins; and that the porous boundaries between Orthodox, Conservative, and Reform Judaism reflect the complexity of the American Jewish landscape—a fact that Schechter and his disciples keenly understood. Rectifying misconceptions in previous accounts of Conservative Judaism's emergence, Cohen's study enables a fresh encounter with a unique religious phenomenon.

It goes without saying that the fields of Jewish mysticism and intellectual history have greatly evolved since the time that Solomon Schechter wrote \"Safed in the Sixteenth Century: A City of Legists and Mystics,\" first published in 1908. People now have a more nuanced understanding of the relationship of law and mysticism as it was expressed by kabbalists and pietists through the centuries and especially in the sixteenth century. In this brief essay, Wolfson draws attention to some of the themes that run through his study, themes that still have the capacity to illumine essential features of the mystical piety that crystalized in the upper Galilee at that time.

In his address delivered in New York at the dedication of the Jewish Theological Seminary of America building, in Apr 1903, Solomon Schechter talked that it is the duty of every great religion to produce great men. Seminary students should prepare for a life in the service of the great Jewish continuum, united in God and his law from time immemorial. A curriculum catering only to the demands of the banal here and now, he believed, would fail to yield great leaders.

The artery of Wollschlaeger and Wollschlaeger is a tentorial branch of the superior cerebellar artery: due to its small diameter, it is not usually seen in normal angiograms except when enlarged in the setting of a dural AVF or tentorial meningioma. Its presence has been rarely described in the Literature. herein we describe the first ever reported case of a vermian subtentorial arteriovenous malformation supplied by the artery of Wollschlaeger and Wollschlaeger in 70 year old female patient. vermian subtentorial AVMs supplied by the artery of Wollschlaeger and Wollschlaeger are extremely rare vascular malformations. The presence of the artery of Wollschlaeger and Wollschlaeger must be carefully evaluated during preoperative surgical planning due to its key role in the supply of vascular malformation and to decrease the risk of intra operative bleeding during surgery.

In the history of Western Jewish treatments of Hasidism, Solomon Schechter's 1887 essay \"The Chassidim\" has a unique place. The first impression one gets from reading Schechter 128 years later is that of his deep concern for inward religion, or matters of the spirit. He goes beyond caring about abstract theological questions and is obviously moved by expressions of personal piety.

This paper introduces and explores the earliest extant work by Solomon Schechter (1847-1915). The conventional reading of Schechter presents him as a scholar, a practitioner of the Science of Judaism. However, Schechter’s parody of the Hasidic movement, its masters and its adherents, written in the mid-late 1870’s, suggests that even as Schechter engaged in rigorous scholarship he also worked as a creative artist. He associated with Jewish thinkers, writers and activists such as Peretz Smolenskin, and like them he created art for the sake of wrestling with the vital issues in Jewish life. His writing experiments enhanced his self-discovery. The text enables us to glimpse Schechter at an early period of his journey from his Romanian Hasidic family and community to a modern self, one with multiple identities, the relations of which shifted over time. His parody drew from the tradition of literary mystifications and was in dialogue simultaneously with the Sipurei Ma’asiyot, hagiographic stories about Hasidic masters, and with Joseph Perl’s anti-Hasidic satire Megaleh temirin (Revealer of Secrets). Schechter’s parody of Hasidism ironically contained both appreciation of this major modern movement of religious enthusiasm and criticism of its foes, revealing Schechter’s eclectic nature and discomfort with committing fully to any trends in his contemporary Judaism.

The place of rabbinics in Western thought and its importance to English-speaking peoples were perhaps first addressed in 1896 by Solomon Schechter in his groundbreaking \"Studies in Judaism\". Accomplishing this task, however, was no simple matter; Schechter acknowledged that some of his readers probably found \"that Synagogue\" and its rabbinic representatives \"repulsive.\" Still, he was undeterred, for in the Eastern Synagogue one encountered a unique set of \"intellectual forces\" that were not to be found in the \"practical tendencies\" of those residing closer to the Atlantic.

The discovery and relocation of genizah material is a multi-layered and complex story. This article re-examines, to the extent possible given the current available evidence, the discovery and distribution of Cairo genizah manuscripts in the late nineteenth century by taking a closer look at known historical accounts in conjunction with some lesser-known contemporary reports. Much provenance and provenience history was lost or destroyed during the course of multiple relocations and reorganizations of these materials; thus, this article emphasizes the need to pay greater attention to the multifaceted history of the Cairo manuscripts, and the need to be more circumspect when using an “across-the-board” term like “the Cairo Genizah.” Such a label can prevent us from truly appreciating the breadth of Jewish material culture in Cairo in all its varied manifestations over time. More detailed provenance history for the genizah manuscripts will increase our knowledge about how culture is transmitted and how attitudes towards the preservation of Jewish cultural heritage have evolved.