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The Participation of God and the Torah in Early Kabbalah
religions Article The Participation of God and the Torah in Early Kabbalah Adam Afterman 1,* and Ayal Hayut‑man 2 1 Department of Jewish Philosophy and Talmud, Tel Aviv University, Tel Aviv 6997801, Israel 2 School of Jewish Studies and Archaeology, Tel Aviv University, Tel Aviv 6997801, Israel; [email protected] * Correspondence: [email protected] Abstract: All Abrahamic religions have developed hypostatic and semi‑divine perceptions of scrip‑ ture. This article presents an integrated picture of a rich tradition developed in early kabbalah (twelfth–thirteenth century) that viewed the Torah as participating and identifying with the God‑ head. Such presentation could serve scholars of religion as a valuable tool for future comparisons between the various perceptions of scripture and divine revelation. The participation of God and Torah can be divided into several axes: the identification of Torah with the Sefirot, the divine grada‑ tions or emanations according to kabbalah; Torah as the name of God; Torah as the icon and body of God; and the commandments as the substance of the Godhead. The article concludes by examining the mystical implications of this participation, particularly the notion of interpretation as eros in its broad sense, both as the “penetration” of a female Torah and as taking part in the creation of the world and of God, and the notion of unification with Torah and, through it, with the Godhead. Keywords: Kabbalah; Godhead; Torah; scripture; Jewish mysticism; participation in the Godhead 1. Introduction Citation: Afterman, Adam, and Ayal The centrality of the Word of God, as consolidated in scripture, is a central theme in Hayut‑man. -
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’S New Book Sin•A•Gogue: Sin and Failure in Jewish Thought
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought (Boston: Academic Studies Press, 2019) By Rabbi Yitzchok Oratz A Bashevkin-inspired Bio Blurb:[1] Rabbi Yitzchok Oratz is Rabbi of the Monmouth Torah Links community in Marlboro, NJ. His writings can be found in various rabbinic and popular journals, including Hakira, Ohr Yisroel, Nehoroy, Nitay Ne’emanim, and on Aish, Times of Israel, Torah Links, Seforim Blog, and elsewhere. His writings are rejected as often as they are accepted, and the four books he is currently working on will likely never see the light of day. “I’d rather laugh[2] with the sinners than cry with the saints; the sinners are much more fun.”[3] Fortunate is the man who follows not the advice of the wicked, nor stood in the path of the sinners, nor sat in the session of the scorners. (Psalms 1:1) One who hopes is always happy [and] without pain . hope keeps one alive . even one who has minimal good deeds . has hope . one who hopes, even if he enters Hell, he will be taken out . his hope is his purity, literally the Mikvah [4] of Yisroel . and this is the secret of repentance . (Ramchal, Derush ha-Kivuy) [5] Rabbi David Bashevkin is a man deeply steeped in sin. -
A Study in the Berlin Haskalah 1975
ISAAC SA TANOW, THE MAN AND HIS WORK; A STUDY IN THE BERLIN HASKALAH By Nehama Rezler Bersohn Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Faculty of Philosophy Columbia University 1975 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ACKNOWLEDGEMENT I am very grateful to Professor I. Barzilay for his friendly advice and encouragement throughout the course of my studies and research. Thanks are also due to the Jewish Memorial Foundation for a grant. i Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ABSTRACT ISAAC SATANOW, THE MAN AND HIS WORK; A STUDY IN THE BERLIN HASKAIAH Nehama Rezler Bersohn Isaac Satanow, one of the most prolific writers of the Berlin Haskalah (Jewish enlightenment), typifies the maskil (an enlightened Jew) of his time. He was born and reared in Podolia, Poland at a time when Frankism and Cabbalah were reaching their peak influence. He subsequently moved to Berlin where the Jewish enlightenment movement was gaining momentum influenced by the general enlightenment and Prussia's changing economy. Satanow's way of life expressed the con fluence of these two worlds, Podolia and Berlin. Satanow adopted the goal of the moderate Haskalah to educate the Jewish masses, and by teaching them modern science, modern languages and contemporary ideas, to help them in improving their economic, social and political situation. To achieve this goal, he wrote numerous books and articles, sometimes imitating styles of and attributing the authorship to medieval and earlier writers so that his teaching would be respected and accepted. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions. -
Above the Zodiac. Astrology in Jewish Thought
Above the Zodiac Above the Zodiac ASTROLOGY IN JEWISH THOUGHT MATITYAHU GLAZERSON Translated from by M. Kalish This book was set in 12 pt. Garamond by A-R Editions, Madison, WI. Copyright © 1997 by Matityahu Glazerson. 1 0 9 8 7 6 5 4 3 All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission from Jason Aronson Inc. except in the case of brief quotations in reviews for inclusion in a magazine, newspaper, or broadcast. Library of Congress Cataloging-in-Publication Data Glazerson, Matityahu. Above the zodiac : astrology in Jewish thought / by Matityahu Glazerson. p. cm. Originally published: Jerusalem : M. Glazerson. 1985. ISBN: 978-1-56821-935-6 1. Jewish astrology. I. Title. BF1714.J4G56 1996 133.5'946—dc21 96-52273 Manufactured in the United States of America. Jason Aronson Inc. offers books and cassettes. For information and catalog write to Jason Aronson Inc., 230 Livingston Street, Northvale, New Jersey 07647. To elevate and remember the souls of my honored parents JULIUS and FAGEL SMOLLAN May peace be upon them and upon my beloved sister LIEBA PEARL who loved and shared her talent for music with all for so many years in Johannesburg, and in appreciation to the management, staff, and voluntary workers and supporters of SANDRINGHAM GARDENS for their dedication and sacrifice in helping the aged and infirm. dedicated by VICTOR JACOB SMOLLAN Contents Preface Introduction: The Practice of Judaism and the Science of Astrology Nissan—Aries (Lamb) Iyar—Taurus (Bull) Sivan—Gemini (Twins) Tammuz—Cancer (Crab) Av—Leo (Lion) Elul—Virgo (Virgin) Tishrei—Libra (Scales) Cheshvan—Scorpio (Scorpion) Kislev—Sagittarius (Bow) Tevet—Capricorn (Goat) Shevat—Aquarius (Pitcher) Adar—Pisces (Fishes) Preface The book Above the Zodiac has been written in the spirit of our previous works, whose purpose was to introduce the reader to those fundamental ideas within Judaism that would serve to enrich the reader’s appreciation of this great tradition. -
A Different Kind of School. Kabbalah Experience
A different kind of school. Course Catalog 2012/2013 Kabbalah Experience Engage your spirit. Contents Welcome to 1 Year One Core Curriculum 2 Year Two Core Curriculum Kabbalah 3 Year Three Core Curriculum Experience 4 Year Long Courses Engage your spirit. 5 Electives 6 Faculty It’s about Transformation. While Jewish in its origin 7 Registration Form 2012-13 and language, the Kabbalah Experience curriculum has 8 Registration Form Fall 2012 a universal spiritual message. Our classes are specifically designed for people seeking a deeper understanding about Mission Statement life’s purpose and meaning. Kabbalah Experience is an open and Kabbalah Experience classes consist of small groups inclusive learning community committed in which questions and dialogue facilitate learning the to encouraging individual spiritual growth principles of Kabbalah and help students apply them to through the study and application of personal growth. This adult-centered method of learning Kabbalah’s insights into the parallels appeals to people who learn best when their own thinking between physical and spiritual reality. process is encouraged and engaged. The Kabbalah Experience curriculum draws upon Officers selections from the major texts of the Kabbalah, including the Zohar and Sefer Yetzirah, the teachings of Isaac Luria, Ilana Erez, President the Ba’al Shem Tov and his disciples, and more contempo- Elliott Husney, Past President rary Kabbalah teachers. The curriculum also draws from Dr. Martin Dubin, Vice President the sciences — quantum physics and biology, as well as the Sharon Ripps, Vice President spiritual wisdom of other cultures and insights from various Malena Fernandez, Treasurer schools of psychology. Ken Diamond, Secretary Kabbalah Experience students deepen their understand- ing of themselves and the universe through exploring the Board of Directors ancient wisdom of Kabbalah. -
Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19
Hasidic Judaism - Wikipedia, the freevisited encyclopedi ona 1/6/2015 Page 1 of 19 Hasidic Judaism From Wikipedia, the free encyclopedia Sephardic pronunciation: [ħasiˈdut]; Ashkenazic , תודיסח :Hasidic Judaism (from the Hebrew pronunciation: [χaˈsidus]), meaning "piety" (or "loving-kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers. [1] Contrary to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside rabbinical supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with Simcha, encouragement, and daily fervor.[2] Hasidism comprises part of contemporary Haredi Judaism, alongside the previous Talmudic Lithuanian-Yeshiva approach and the Sephardi and Mizrahi traditions. Its charismatic mysticism has inspired non-Orthodox Neo-Hasidic thinkers and influenced wider modern Jewish denominations, while its scholarly thought has interested contemporary academic study. Each Hasidic Jews praying in the Hasidic dynasty follows its own principles; thus, Hasidic Judaism is not one movement but a synagogue on Yom Kippur, by collection of separate groups with some commonality. There are approximately 30 larger Hasidic Maurycy Gottlieb groups, and several hundred smaller groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other underlying philosophy, worship practices, dress (borrowed from local cultures), and songs (borrowed from local cultures). -
A Different Kind of School. Kabbalah Experience
A different kind of school. Course Catalog 2013/2014 Kabbalah Experience Engage your spirit. Contents Welcome to 1 Year One Core Curriculum 2 Year Two Core Curriculum Kabbalah 3 Year Three Core Curriculum Experience 4 Year Long Text Study Engage your spirit. 5 Year Long Experiential Learning 6 Electives and Mini Courses It’s about you transforming. While Jewish in its 7 Faculty origin and language, the Kabbalah Experience curriculum 8 Fall 2013 Registration Form has a universal spiritual message. Our classes are specifi- cally designed for people seeking a deeper understanding Mission Statement about life’s purpose and meaning. Kabbalah Experience is an open and Kabbalah Experience classes consist of small groups inclusive learning community committed in which questions and dialogue facilitate learning the to encouraging individual spiritual growth principles of Kabbalah and help students apply them to through the study and application of personal growth. This adult-centered method of learning Kabbalah’s insights into the parallels appeals to people who learn best when their own thinking between physical and spiritual reality. process is encouraged and engaged. The Kabbalah Experience curriculum draws upon Officers selections from the major texts of the Kabbalah, including the Zohar and Sefer Yetzirah, the teachings of Isaac Luria, Ilana Erez, President the Ba’al Shem Tov and more contemporary Kabbalah Elliott Husney, Past President teachers. The curriculum also draws from the sciences Dr. Martin Dubin, Vice President — quantum physics and biology, as well as the spiritual Malena Fernandez, Treasurer wisdom of other cultures and insights from various schools Ken Diamond, Secretary of psychology. -
צב | עב January Tevet | Sh’Vat Capricorn Saturn | Aquarius Saturn
צב | עב January Tevet | Sh’vat Capricorn Saturn | Aquarius Saturn Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 | 17th of Tevet* 2 | 18th of Tevet* New Year’s Day Parashat Vayechi Abraham Moshe Hillel Rabbi Tzvi Elimelech of Dinov Rabbi Salman Mutzfi Rabbi Huna bar Mar Zutra & Rabbi Rabbi Yaakov Krantz Mesharshya bar Pakod Rabbi Moshe Kalfon Ha-Cohen of Jerba 3 | 19th of Tevet * 4* | 20th of Tevet 5 | 21st of Tevet * 6 | 22nd of Tevet* 7 | 23rd of Tevet* 8 | 24th of Tevet* 9 | 25th of Tevet* Parashat Shemot Rabbi Menchachem Mendel Yosef Rabbi Moshe ben Maimon Rabbi Leib Mochiach of Polnoi Rabbi Hillel ben Naphtali Zevi Rabbi Shneur Zalman of Liadi Rabbi Yaakov Abuchatzeira Rabbi Yisrael Dov of Vilednik Rabbi Schulem Moshkovitz Rabbi Naphtali Cohen Miriam Mizrachi Rabbi Shmuel Bornsztain Rabbi Eliyahu Eliezer Dessler 10 | 26th of Tevet* 11 | 27th of Tevet* 12 | 28th of Tevet* 13* | 29th of Tevet 14* | 1st of Sh’vat 15* | 2nd of Sh’vat 16 | 3rd of Sh’vat* Rosh Chodesh Sh’vat Parashat Vaera Rabbeinu Avraham bar Dovid mi Rabbi Shimshon Raphael Hirsch HaRav Yitzhak Kaduri Rabbi Meshulam Zusha of Anipoli Posquires Rabbi Yehoshua Yehuda Leib Diskin Rabbi Menahem Mendel ben Rabbi Shlomo Leib Brevda Rabbi Eliyahu Moshe Panigel Abraham Krochmal Rabbi Aryeh Leib Malin 17* | 4th of Sh’vat 18 | 5th of Sh’vat* 19 | 6th of Sh’vat* 20 | 7th of Sh’vat* 21 | 8th of Sh’vat* 22 | 9th of Sh’vat* 23* | 10th of Sh’vat* Parashat Bo Rabbi Yisrael Abuchatzeirah Rabbi Yehudah Aryeh Leib Alter Rabbi Chaim Tzvi Teitelbaum Rabbi Nathan David Rabinowitz -
Parshat Korach June 26-27, 2020
4 Tammuz ● Parshat Korach June 26-27, 2020 Dearest Members and Friends, Judging historical figures along with the movements or ideals they launched and promoted FRIDAY, JUNE 26 is not an easy task. Decades, even centuries, may pass before there is the clarity of 6:30pm KABBALAT SHABBAT perspective. And even then there is always the chance of a complete revision. Is the VIA ZOOM enduring success of a message or legacy proof that someone or something is right? What 7:50pm CANDLELIGHTING happens if history has written them off as an aberration? Are we to assume that this judgment is correct? More importantly, what if someone or something is profoundly wrong, SATURDAY, JUNE 27 but contemporary thinking embraces them? Last month, Professor Shaul Magid wrote a superb article in Tablet regarding the anti-Zionism of Rabbi Joel 8:53pm SHABBAT ENDS Teitelbaum, the charismatic rabbinic leader of the Satmar Jewish community before the Second World War 9:20 HAVDALAH VIA ZOOM who went on to become the fiery beacon of ultra-orthodox anti-Zionism in the postwar world. He suggests that Rabbi Teitelbaum’s views are not just worth reading, but extremely important to read if you want to get Guidelines for Praying at a rounded perspective on the theological backdrop to the Jews’ post-exile return to their Promised Land. He home: is broadly correct, although I must respectfully disagree with the subheading of his article, which proclaims that “few Jews today agree with the late Satmar rebbe’s attacks on Zionism.” When davening at home, it is best Although the tens of thousands who make up the current Satmar community along with the many smaller to daven at the same time that Hasidic groups aligned with them may lack the theological sophistication of their founding father, they more you would have davened when in than make up for their superficiality with the depth and vehemence of their determined anti-Zionism.