Flippin out Shabbat Parshat Va’Era 5767 by Rabbi Hillel Rapp
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י Three Steps to Father's House
בס“ד Parshat Bo 8 Shevat, 5777/February 4, 2017 Vol. 8 Num. 22 This issue of Toronto Torah is dedicated by Rochel and Jeffrey Silver נ“י in honour of the birth of their granddaughter Faigy Rivka Three Steps to Father’s House Rabbi Mordechai Torczyner Over a two-week period our ancestors To Father’s House works on several Seen in this light, the Exodus requires were told how to prepare for our levels, one of which is a parable for our that we be identified as the rightful national Exodus. Those commands, departure from Egypt. As the Talmud heirs of Avraham and Sarah, to merit recorded in our parshah, described (Sotah 11a) describes, our labour in that return home. This is the role of three activities: Egypt was perpetual and unrewarding, the three preparatory activities outlined Designation and sacrifice of the and we shared the protagonist’s sense in our parshah: korban pesach (Shemot 12:1-6); of not belonging. Suffering made us long Circumcision was Avraham’s mitzvah, Placement of blood from the korban for the house of our Father, and we left and it became the mark of the Jew. pesach on the entrances of their in haste. (Shemot 12:11) We displayed Korbanot were a hallmark of Avraham homes (12:7, 21-23); great ambivalence, though, en route to and Sarah, who built altars each time Circumcision of all males (12:43-50). our land; we even claimed that we had they settled a new part of Canaan. been better off in Egypt. The end of the Placement of blood from the korban We could view these three activities as book of Yehoshua (24:2-4) is part of the pesach marks the structure as a elements of the korban pesach. -
Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018
5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 91 - HAND SHAKING AND SEAT SWITCHING OU ISRAEL CENTER - SUMMER 2018 A] SHOMER NEGIAH - THE ISSUES • What is the status of the halacha of shemirat negiah - Deoraita or Derabbanan? • What kind of touching does it relate to? What about ‘professional’ touching - medical care, therapies, handshaking? • Which people does it relate to - family, children, same gender? • How does it inpact on sitting close to someone of the opposite gender. Is one required to switch seats? 1. THE WAY WE LIVE NOW: THE ETHICIST. Between the Sexes By RANDY COHEN. OCT. 27, 2002 The courteous and competent real-estate agent I'd just hired to rent my house shocked and offended me when, after we signed our contract, he refused to shake my hand, saying that as an Orthodox Jew he did not touch women. As a feminist, I oppose sex discrimination of all sorts. However, I also support freedom of religious expression. How do I balance these conflicting values? Should I tear up our contract? J.L., New York This culture clash may not allow you to reconcile the values you esteem. Though the agent dealt you only a petty slight, without ill intent, you're entitled to work with someone who will treat you with the dignity and respect he shows his male clients. If this involved only his own person -- adherence to laws concerning diet or dress, for example -- you should of course be tolerant. But his actions directly affect you. And sexism is sexism, even when motivated by religious convictions. -
Application for Admission to the Drisha June Kollel, May 24 – June 24, 2016
Application for Admission to the Drisha June Kollel, May 24 – June 24, 2016 The June Kollel consists of a core curriculum of intensive Torah study, tefilla, and service. Each morning, shacharit begins at 8:15am. Beginning at 7:30am, we offer a variety of options of hakhanah litfilla (preparation for prayer). Past options have included analysis of the liturgy, study of chasidic texts about prayer, singing of niggunim, and meditation. Participants are required to attend at least one session per week. Breakfast follows tefilla. Morning seder focuses on intensive Talmud study, with shiurim offered on different levels. After mincha, participants choose from a selection of classes. Past offering have included shiurim on Tanakh, Halakhah, Mishpat Ivri, and Jewish spiritual practices. Both morning and afternoon sedarim include chavruta study as well as shiur. There is night seder (followed by maariv) twice a week and optional Wednesday evening programming. The beit midrash remains open every night for those who want to continue to study. Daily Schedule 7:30AM: Hakhana Litfilla (at least one per week) 8:15AM: Shacharit 9AM: Breakfast 9:30AM-1PM: Talmud Seder 1PM-2:15PM: Lunch 2:15PM: Mincha 2:45PM-5:30PM: Choice of classes 5:30PM-6:30PM: Dinner 6:30PM-9PM: Night Seder and Maariv (twice a week) Please note that this year’s Kollel includes a Shavuot Retreat in Honesdale, PA from June 10-13, 2016. As a Fellow, your responsibilities will include: • Participating fully in all aspects of programming, including classes, tefilla, and community service etc. This includes arriving on time in the morning and exhibiting promptness throughout the program. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Torah Mitzion
A compilation of Torat Eretz Yisrael by Torah MiTzion ממלכת כהנים וגוי קדוש Judaism, Zionism and Tikkun Olam בס״ד Opening Message from Zeev Schwartz Founding Executive Director Dear Friends, shlichim participate in an online, international Beit Midrash Since its inception 23 years ago, – Lilmod.org. Offering over Torah MiTzion has been a leading 400 shiurim a year in German, force of Religious Zionism in the Russian and French, the program Diaspora. Only last year our Batei brings together learners from 20 Midrash hosted 14,000 Chavruta countries! hours and 46,000 participants in various events and activities. The fulfillment of the verse from the prophet Isiah "for out of Zion The founding Rosh Yeshiva of the Torah MiTzion was shall the Torah come forth, and the Hesder Yeshiva in Ma'aleh Adumin, established with the goal word of the Lord from Jerusalem" Rabbi Haim Sabbato, defines the expresses perfectly the vision shlichim's mission as "Every day of strengthening Jewish of Torah Mitzion – a worldwide that we bring someone closer communities around the movement. to Torah, to Yir'at Shamayim, to Judaism – has no substitute. We globe and infusing them In the following pages we are will not be able to do tomorrow with the love for Torah, happy to share a taste of our what we did not accomplish today". shlichim's impact in communities the Jewish People and worldwide. Thousands of Jews from the State of Israel communities that do not Looking forward to seeing you in have the opportunity to host Israel! Torah MiTzion Staff, Israel Shabbat & Am Yisrael as Centers of Kedusha Rabbi Yedidya Noiman Rosh Kollel Montreal by numbers, from Shabbat and until ’...שָׁם שָׂם לוֹ חֹק ו ּ ּמִשְׁפָט וְשָׁם ּנִסָהו ּ’ Shabbat. -
SHMITA YEAR 5782 Returning to the Home of Our Soul Register Here!
SHMITA YEAR 5782 Returning to the Home of Our Soul As we gather in person and on-line we will enter the New Jewish Year together. 5782 is a Shmita year. Every seven years Shmita invites us to examine what in our lives needs to be reassessed and released. The Shmita year also brings us into a deep connection with earth. It is a call to ecological, social and economic justice. Who have we become during these pandemic times? Each of us have had discoveries and losses, breakthroughs and disappointments, moments of isolation and meaningful connections. Sounding the shofar we will return to each other and begin again. Register here! ~ Rabbi Shawn Israel Zevit and Rabbi Yael Levy ~ WHETHER ON LINE OR IN SANCTUARY, WE WILL CELEBRATE 5782 TOGETHER! We are excited to welcome 5782 with our Mishkan friends and family. In accordance with COVID-19 guidelines established by the Center For Disease Control (CDC) and the City of Philadelphia Department of Health, we will offer many of our High Holiday services, workshops and other programming both in-person in our 3rd floor sanctuary and via Zoom by prior registration only for all services. Volunteers will be overseeing the in-person protocols as well as on-line access. For Members- please click here for volunteer opportunities to help in needed areas. ● As part of registration all participants agree to the Mishkan Shalom Covenant for In-Person participation for up to 100 members and guests, (see covenant on web page and registration) in addition to our staff and volunteers, which includes: ○ Masks will be required of everyone, except for leaders when actively leading up front. -
Behar-Bechukosai
A PROJECT OF THE פרשת פרשת בהר-וישב שבת בחוקותיחנוכה כ״וכ״ה איירכסלו תשפ״א At the 5781 DECEMBERMAY 8, 2021 12, 2020 ISSUE #40 Shabbos RABBI YITZCHOK WEEKLY INSPIRATION AND INSIGHT ADAPTED FROMTable CLASSIC ARTSCROLL TITLES HISIGER, EDITOR DEDICATED BY MENACHEM AND BINAH BRAUNSTEIN AND FAMILY DESIGN & LAYOUT: L’ILLUI NISHMAS RAV MOSHE BEN RAV YISSOCHOR BERISH AND MARAS YENTA BAS YISROEL CHAIM MRS. AVIVA KOHN Parashah WALKING IN TORAH Rav Wolbe on Chumash from Rav Shlomo Wolbe, written by Rabbi Yitzchok Caplan אִ ם בְּחֻ קֹּתַ י תֵּ לֵ כוּ. If you walk in My statutes (26:3). Rashi explains this pasuk as an exhortation into the Torah, all the while gaining to toil in the study of Torah. Why is Torah study greater perception of its infinite wisdom. referred to as “teileichu,” walking? Shouldn’t the A similar pasuk appears in Parashas Acharei Torah have written, “Im bechukosai tilmedu” — Mos (18:4): “And you shall guard My statutes to walk if you study My chukim? in them.” Rashi explains The study of Torah is THE MORE that a person should unique in that it is always WE APPLY not say, “I have already possible to delve deeper OURSELVES, studied the Torah and and deeper into the To- THE MORE therefore I will now go rah’s wisdom. The more WE WILL study the wisdom of one toils over a maamar SUCCEED. the nations.” If a person Chazal, the more insight- Rav Shlomo Wolbe constantly “walks” and ful it becomes. As a per- delves deeper into the son grows older, the very same statement that wisdom of the Torah, he will never claim that he he might have already studied in his youth can is finished with Torah study. -
Rav Yisroel Abuchatzeira, Baba Sali Zt”L
Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin. -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
For Shabbat Morning Prayers. As I Explain On
Here is an abridged Matbeah – service – for Shabbat morning prayers. As I explain on our homepage, while most of this abridged service is designed as if one is davening – praying – alone, I have included the recitation of Mourner’s Kaddish for those who are in mourning or observing Yahrzeit. Ideally, all of us will begin praying at 9:30am on Shabbat morning with a kavannah – intentionality – towards one another. In this way, we will form a community even if we are not standing together in the sanctuary. All of the pages on this outline refer to our Sim Shalom prayer book; however, all of these prayers appear in most traditional prayer books. There is a link to a scanned document with all of the following pages on our homepage. p.10 - Birkot HaShachar p.16-18 - Rabbinic Texts p. 20 - Kaddish D’Rabbanan (for those in mourning or observing Yahrzeit) p.32 - Psalm for Shabbat p. 52 - Mourner’s Kaddish (for those in mourning or observing Yahrzeit) p.54 - Barush She’amar p.72 - Hodu p. 80-82 - Ashrei p. 88 – Halleluyah (Psalm 150) p. 92-94 - Shirat Hayam p. 336-338 - Ha’El B’Tatzumot through Yishtabach (Stop before Hatzi Kaddish) p. 340-352 - Shema and its surrounding prayers before and after p. 354-364 - Silent Amidah (without Kedushah, insert Atah Kadosh paragraph instead) ** Skip the Torah Service ** p. 415 - Prayer for Our Country p. 416 - Prayer for the State of Israel p. 430-440 - Silent Musaf Amidah (without Kedushah, insert Atah Kadosh paragraph instead) p. 510 - Aleinu After this service, I then encourage you to open up a Chumash or some printed version of the Torah reading for the week and read it in Hebrew or English. -
The Giving Jew Their Homes to Strangers
RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER who distinguished themselves in opening The Giving Jew their homes to strangers. Inviting those who are in need activates he Almighty’s visit to Avraham takes a key virtue which permeates the Jewish place when Avraham is seated at the heart: chesed, kindness, expressed namely entrance of his tent. Avraham, as is T through the mitzvah of hachnasat orchim, well known, is at this location seeking out hospitality. travelers he can potentially invite into his tent. An intriguing scene now unfolds: Rabbi Soloveitchik highlighted five aspects Avraham was basking in the aura of the of the mitzvah of hachnasat orchim which Divine Presence when suddenly he noticed imbue it with special significance: three travelers who he did not know. What 1. It is Difficult and Uncomfortable was Avraham supposed to do? We allow a stranger into our home. We According to one reading in the Talmud may find that the mannerism of our guest (Shavuot 35b) Avraham turned to God and is odd. He intrudes on our privacy, both in said, “My Lord, please wait for me for now a physical sense and emotionally as well. I have to attend to the travelers; “A-donai, if At times, having a guest means that we only I have found favor in your eyes, do not sacrifice a part of our own comfort or our pass on from beside your servant” (18:3). own privacy and private time which is not Then he turned around and addressed the easy to give up.1 travelers. “Please let a little water be taken and bathe your feet” (18:4).