DOCSLIB.ORG

Daf Yomi Summary

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Daf Yomi Summary ?''? ? OUR SHEET IS DEDICATED TO THE REFUAH SHLEIMAH OF ALL THOSE INFECTED BY THE CORONAVIRUS. DAF YOMI SUMMARY MAY HASHEM KEEP EVERYONE STAYING AT HOME, SAFE AND WELL! ????? ?? ?? HUGE HAKARAT HATOV TO ALL THE DOCTORS & MEDICAL STAFF THAT ?? - ?? ??? ARE LOOKING AFTER EVERYONE DURING THIS TOUGH TIME. path of Gd and try to emulate Gd?s ways - the ways of A MESSAGE FROM HASHEM.... righteousness/humility and stand in awe of Gd?s greatness ? this is THANKS achieved by complete Teshuva As we start a new Sefer from the Torah ? the Sefer of Bamidbar (a ?? ??? ?? ???? ?? ? Chafetz Chayim ? Shmiras Halashon 8:7: "the name that has at its root an expression of ?wilderness? and ?words?) ? men of the tongue" (in our instance) shall stumble in them?? ? by perhaps this week we might say a few ?words? about the speaking Lashon Harah. ?wilderness? that we find ourselves in at the moment as a result of the plague of Covid 19 The message to us all?? don?t speak about doing something ? Just go ahead and do it. There is a scene in M onty Python?s ?Life of Brian? where Brian is Do what? fleeing from the Romans and his shoe falls off. Brian?s disciples each Do Teshuva..... give their opinion as to what the ?sign of the fallen shoe? means. Leave the rest to Gd. One says ?it is a sign that we should all walk around with one shoe?. Another claims that it is a sign ?that everyone should gather as GADOL OF THE WEEK - ABAYE - THE DEBATER many shoes as they can?. What follows is a chaotic discussion with THANKS TO DAVID LIPSHITZ increasingly idiotic suggestions as to the meaning of the ?lost shoe?. Abaye was a fourth generation Amora, who lived in Babylonia about 1700 years ago. He was orphaned at a young age and was Over the last few weeks after the unfortunate arrival of the adopted by his uncle Rabbah, a famous Rav at the illustrious Yeshivat Coronavirus COVID 19 ? I have received a multitude of emails, texts, Pumbedita. His real name was Nachmani (comfort) but is known as whatsapps etc. from people claiming to know the what the message Abaye, the Aramaic word for comfort. of the Virus is, in terms of it being Gd?s ?sign of something or another?. M aybe some of them are right and maybe not ? what is Abeya was known to be a very skilled juggler and was also a definitely true is that the purveyors of these theories certainly don?t master chef, where many of his noted recipes start with ?M y mother know if what they are saying is true or not told me? ? M y Rebbe Zt?l taught me that guessing Gd?s intentions and signs is Discussions between Abaye and his dear friend Rava paved the a fool?s errand ? because everything that Gd does to educate us way to the discourse we are so familiar with in the Talmud. These about our situation can be found in the Scriptures. Consequently, I debates are known as the ?Havayot d?Abeya VeRava? (debates of think it is appropriate to point out the Prophet?s direct message from Abeya and Rava). Gd about what one must do when a national/international plague or These halakhic controversies are scattered throughout the emergency strikes - in order to mitigate and remove it - described by Gemara, where, except for six of his decisions, the opinions of Rava Hoshea 14:10 as he explains to the Israelites how to avoid are always accepted as final. destruction/exile. He learned under his uncle Rabbah and Rav Yosef bar Hiyya, who ???? ?????? '? ???? ???? ? ?? ????? ???? ??? ???? ??? ?? succeeded each other as the Rosh Yeshiva of Yeshivat Pumbedita. ?? ??? ?? ???? ?? ?? When Rav Yosef passed away, Abeya become the Rosh Yeshiva, until ??? ???? ??? ?? ? Who among you have the brains and the ability to his death five years later. connect the dots here and realize that the only way to salvation is through complete Teshuva ????? ???? ? To work it out (what I, Hoshea have been saying throughout this book) you will need to have Bina (ability to put 2 and 2 together) AND Da?as (the ability to experience Gd in the world) ? Then you can come to only one conclusion '? ???? ???? ? ?? ? Gd always plays it straight ? and expects you to do the same - Ran says in Drasha 6: Gd?s ways are not hilly or crooked, rather they are straight ways ???? ? - which can be traversed with no great effort at all - BUT after that realization - then you have a choice which path to take Har yavnit (near sefat) ?? ???? ?????? ? Sefer Chasidim 1: The righteous will follow the Abeya formulated a basic principle in halachik discourse, where ? ? S ? ? ? ? ? ? ? 3 A ? ? 1 3 0 1 6 ? 0 3 ? 1 4 6 ? 5 6 7 2 7 ? ? 1 5 ? 1 2 ? 4 5 2 3 6 5 6 ? ? 0 0 4 ? 3 ? ? ? ? 1 5 ? ? ? ? ? ? 7 0 ? ? 2 ? ? ? ? ? 2 2 ? ? 2 2 2 2 2 2 2 2 ? ? ? 1 2 2 2 2 ? 2 2 ? 2 2 H ? ? ? 2 2 ? ? 2 2 ? ? 2 2 2 ? ? ? ? ? 2 2 ? ? ? 2 2 2 ? 2 ? ? ? 2 2 ? ? ? ? ? ? ? ? 2 ? ? 2 ? ? 0 ? ? ? ? 0 0 ? 0 0 0 0 0 ? ? ? 0 0 0 ? 2 2 0 0 0 ? 0 0 S ? 0 0 0 0 8 ? ? ? ? ? 0 0 ? ? ? ? ? ? 0 0 0 ? ? 0 0 ? 0 0 0 ? ? 0 ? ? ? ? 0 0 ? ? ? ? ? ? ? ? ? ? ? 0 ? 0 ? ? 2 ? ? ? 2 2 2 2 2 ? 2 2 2 2 2 ? ? ? ? ? 0 0 2 2 2 ? ? 2 2 2 2 ? ? 2 2 2 ? ? ? A ? ? 2 2 ? 2 2 2 ? ? ? 2 2 ? ? 2 2 2 2 ? ? ? ? ? ? 2 2 ? ? ? ? ? ? ? ? 2 2 ? ? ? ? ? ? ? ? ? ? ? ? 2 2 ? ? ? ? ? ) ? 8 ? ) r ? 3 1 ? 3 4 9 ? ? ? 1 4 5 9 6 ) ? H 6 0 1 4 0 3 0 1 7 ? ) ? ? ? ? ) ) ) 7 0 ) 4 5 3 ? 3 2 ? ) ) 8 9 1 ) ? 4 ) ) ) ) ) ? 2 3 ? ? ) ) 7 ) 5 ) ) 1 a 1 6 ) 2 3 ) ) 2 1 1 1 1 1 1 2 ) 5 ? 9 8 1 2 1 ? 2 2 1 1 ) ) 1 2 ) 7 ) 1 9 2 2 2 9 1 2 ? 1 ) ) 9 9 3 5 8 3 4 0 ? ) r r r y y 1 6 v 0 ? 0 1 4 5 3 3 6 l l ) 3 6 ) M p p r r 2 1 1 8 y 7 t t 2 8 7 ) v v v 1 n r r c c c 1 n 8 0 g g 3 M 2 5 4 3 ) 0 2 ( a a a p p n 8 b b a a 1 ( 2 ( ) ( n n 9 o 3 n n n 3 1 1 6 ( 1 3 ( 8 ( 3 u u ( ( c c 5 a a e e 1 6 a 2 2 ( 1 8 1 e e e o o o a ( 8 ( 4 U u ( ( p p ( 1 ( ( ( u u J J 5 ( 1 1 a e e 1 e e ( ( 1 ( ( 4 J a a a ( ( J u u ( ( 2 S S J 7 ( ( N 1 M M M ( M M 1 J J J J J Y O O A A ( F F S S 7 D D D A A 1 N N N M M ( M 3 I ( 1 ( 1 ( ( ( S ?''? ? ??????? ???? ?????? ???? ? ???? ??? ?????? ? ???? 2 | DAF YOMI SUMMARY "one pasuk (verse) can be referred to different subjects, but several different psukim cannot refer to one and the same subject." Abeya was known for his derech eretz, saying that a ?gentle answer quells anger, and increases peace with his brethren and his relations, ? so that he may become beloved above and desired below, and accepted by his fellow man?. Abeya also gave us guidance on how to behave when interacting with each other, ?engage in business pleasantly with people. What will people say of him? "Praiseworthy is his father who taught him Torah; praiseworthy is his rabbi who taught him Torah, ? this person who has learned Torah, see how beautiful his ways are and how proper his deeds." ? ? ? ?? (Thursday 14 May) Thanks to Hadran (www.hadran.org.il) performing melacha, in order to teach us that a person is obligated on As the Gemara moves toward the central M ishna of the masechet each separate melacha that he performs. which outlines the 39 prohibited acts on Shabbat, the Daf discusses Why is lighting a fire used as the archetypal melacha to illustrate the meaning and implications of these forbidden categories. To this concept? The Ibn Ezra and the Ramban suggest that the Torah is violate Shabbat ????? ?? one must have intent and full awareness, but highlighting the difference between Shabbat, on which fire is what is the exact nature of ?lack of intent?? forbidden, and Yom Tov, on which it is permitted for use in the Does this mean one forgot that today was Shabbat or simply that preparation of food. he/she forgot the particular act was forbidden. This might be The Imrei Emes (fourth Gerrer Rebee) offers another explanation. formulated as a question of the significance of time or behavior. Hashem completed the creation of the world in six days and ?rested? Perhaps to illustrate this enigmatic distinction, the Gemara continues on the seventh. The Gemoro in Pesachim 54a tells us that fire was in with the discussion of how to designate Shabbat as a traveler who fact only created after the first Shabbat, when Hashem gave Adom has lost sense for the Jewish calendar? the ability and understanding (deah) to rub two stones together and Does he count 6 days and then keep Shabbat or does he begin with make a fire. Thus, the melacha of lighting a fire was distinguished Shabbat (as the biblical Adam did) before counting the six days.
Load more

Recommended publications
  • The Generic Transformation of the Masoretic Text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah
    Durham E-Theses Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah Hardy, John Christopher How to cite: Hardy, John Christopher (1995) Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5403/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 WINE, WOMEN AND WORK: THE GENERIC TRANSFORMATION OF THE MA50RETIC TEXT OF QOHELET 9. 7-10 IN THE TARGUM QOHELET AND QOHELET MIDRASH RABBAH John Christopher Hardy This tnesis seeks to understand the generic changes wrought oy targum Qonelet and Qoheiet raidrash rabbah upon our home-text, the masoretes' reading ot" woh.
    [Show full text]
  • A Whiteheadian Interpretation of the Zoharic Creation Story
    A WHITEHEADIAN INTERPRETATION OF THE ZOHARIC CREATION STORY by Michael Gold A Dissertation Submitted to the Faculty of The Dorothy F. Schmidt College of Arts and Letters in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Florida Atlantic University Boca Raton, Florida May 2016 Copyright 2016 by Michael Gold ii ACKNOWLEDGMENTS The author wishes to express sincere gratitude to his committee members, Professors Marina Banchetti, Frederick E. Greenspahn, Kristen Lindbeck, and Eitan Fishbane for their encouragement and support throughout this project. iv ABSTRACT Author: Michael Gold Title: A Whiteheadian Interpretation of the Zoharic Creation Story Institution: Florida Atlantic University Dissertation Advisor: Dr. Marina P. Banchetti Degree: Doctor of Philosophy Year: 2016 This dissertation presents a Whiteheadian interpretation of the notions of mind, immanence and process as they are addressed in the Zohar. According to many scholars, this kabbalistic creation story as portrayed in the Zohar is a reaction to the earlier rabbinic concept of God qua creator, which emphasized divine transcendence over divine immanence. The medieval Jewish philosophers, particularly Maimonides influenced by Aristotle, placed particular emphasis on divine transcendence, seeing a radical separation between Creator and creation. With this in mind, these scholars claim that one of the goals of the Zohar’s creation story was to emphasize God’s immanence within creation. Similar to the Zohar, the process metaphysics of Alfred North Whitehead and his followers was reacting to the substance metaphysics that had dominated Western philosophy as far back as ancient Greek thought. Whitehead adopts a very similar narrative to that of the Zohar.
    [Show full text]
  • OF 17Th 2004 Gender Relationships in Marriage and Out.Pdf (1.542Mb)
    Gender Relationships In Marriage and Out Edited by Rivkah Blau Robert S. Hirt, Series Editor THE MICHAEL SCHARF PUBLICATION TRUST of the YESHIVA UNIVERSITY PRESs New York OF 17 r18 CS2ME draft 8 balancediii iii 9/2/2007 11:28:13 AM THE ORTHODOX FORUM The Orthodox Forum, initially convened by Dr. Norman Lamm, Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and secular fields, rabbis,rashei yeshivah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to discuss and critique each other’s original papers, examining different aspects of a central theme. The purpose of the Forum is to create and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. The Orthodox Forum gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary established by Morris L. Green, of blessed memory. The Orthodox Forum Series is a project of the Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University OF 17 r18 CS2ME draft 8 balancedii ii 9/2/2007 11:28:13 AM Library of Congress Cataloging-in-Publication Data Orthodox Forum (17th : 2004 : New York, NY) Gender relationships in marriage and out / edited by Rivkah Blau. p. cm. – (Orthodox Forum series) ISBN 978-0-88125-971-1 1. Marriage. 2. Marriage – Religious aspects – Judaism. 3. Marriage (Jewish law) 4. Man-woman relationships – Religious aspects – Judaism. I.
    [Show full text]
  • Daf Ditty Eruvin 46: the Leniency of Grief (And Eruvin)
    Daf Ditty Eruvin 46: The leniency of Grief (and Eruvin) Under the wide and starry sky, Dig the grave and let me lie. Glad did I live and gladly die, And I laid me down with a will. This be the verse you grave for me: Here he lies where he longed to be; Home is the sailor, home from sea, And the hunter home from the hill. Robert Louis Stevenson 1 Rabbi Ya’akov bar Idi said that Rabbi Yehoshua ben Levi said: The halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, that one who was asleep at the beginning of Shabbat may travel two thousand cubits in every direction. Rabbi Zeira said to Rabbi Ya’akov bar Idi: Did you hear this halakha explicitly from Rabbi Yehoshua ben Levi, or did you understand it by inference from some other ruling that he issued? Rabbi Ya’akov bar Idi said to him: I heard it explicitly from him. 2 The Gemara asks: From what other teaching could this ruling be inferred? The Gemara explains: From that which Rabbi Yehoshua ben Levi said: The halakha is in accordance with the lenient opinion with regard to an eiruv. The Gemara asks: Why do I need both? Why was it necessary for Rabbi Yehoshua ben Levi to state both the general ruling that the halakha is in accordance with the lenient opinion with regard to an eiruv, and also the specific ruling that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri on this issue? Rabbi Zeira said: Both rulings were necessary, as had he informed us only that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, I would have said that the 3 halakha is in accordance with him whether this is a leniency, i.e., that a sleeping person acquires residence and may walk two thousand cubits in every direction, or whether it is a stringency, i.e., that ownerless utensils acquire residence and can be carried only two thousand cubits from that place.
    [Show full text]
  • Humor in Talmud and Midrash
    Tue 14, 21, 28 Apr 2015 B”H Dr Maurice M. Mizrahi Jewish Community Center of Northern Virginia Adult Learning Institute Jewish Humor Through the Sages Contents Introduction Warning Humor in Tanach Humor in Talmud and Midrash Desire for accuracy Humor in the phrasing The A-Fortiori argument Stories of the rabbis Not for ladies The Jewish Sherlock Holmes Checks and balances Trying to fault the Torah Fervor Dreams Lying How many infractions? Conclusion Introduction -Not general presentation on Jewish humor: Just humor in Tanach, Talmud, Midrash, and other ancient Jewish sources. -Far from exhaustive. -Tanach mentions “laughter” 50 times (root: tz-cho-q) [excluding Yitzhaq] -Talmud: Records teachings of more than 1,000 rabbis spanning 7 centuries (2nd BCE to 5th CE). Basis of all Jewish law. -Savoraim improved style in 6th-7th centuries CE. -Rabbis dream up hypothetical situations that are strange, farfetched, improbable, or even impossible. -To illustrate legal issues, entertain to make study less boring, and sharpen the mind with brainteasers. 1 -Going to extremes helps to understand difficult concepts. (E.g., Einstein's “thought experiments”.) -Some commentators say humor is not intentional: -Maybe sometimes, but one cannot avoid the feeling it is. -Reason for humor not always clear. -Rabbah (4th century CE) always began his lectures with a joke: Before he began his lecture to the scholars, [Rabbah] used to say something funny, and the scholars were cheered. After that, he sat in awe and began the lecture. [Shabbat 30b] -Laughing and entertaining are important. Talmud: -Rabbi Beroka Hoza'ah often went to the marketplace at Be Lapat, where [the prophet] Elijah often appeared to him.
    [Show full text]
  • Daf Yomi Summary Parashat Noach 5781 ?? - ?? ??????? EDITIO N: 38
    ?''? ? daf yomi summary parashat Noach 5781 ?? - ?? ??????? EDITIO N: 38 that Beis Shamai view ???? as a form of two-way transaction THE LO MDUS O F ?BITTUL RESHUS? whereby the non-participants give over their ?authority? over the courtyard to the participants, effectively leaving the courtyard owned THANKS TO RABBI YO NI ISAACSO N in its entirety by the participants and making the eruv effective. YO NIISAACSO N.CO M Seeing as such transactions are forbidden on shabbos, it may not be The main theme of this daf relates to the concept of ??? ? ???? performed on shabbos. and how and when it applies. We have mentioned before that the In contrast, Beis Hillel view this as simply ???? (removing oneself mechanism of choice for multiple inhabitants of one courtyard is to from authority), a one-way mechanism that achieves the goal of make an ????? ?????, whereby food is set aside on behalf of making the courtyard owned solely by the participants due to his everyone in one of the houses, symbolically joining them all into share being irrelevant, rather than owned by them. Such an residents of the same domain. arrangement is permitted on Shabbos and, at first glance, it might This is, of course, a symbolic mechanism which does not in any appear to be a form of ???? - declaring one?s property to be way affect the actual ownership of the houses and shared ownerless: once his share of the courtyard is ownerless, the others courtyards, and serves merely as a reminder not to carry from a remain its sole owners and their eruv is valid.
    [Show full text]
  • Download File
    Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Ari Bergmann All rights reserved ABSTRACT Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself.
    [Show full text]
  • Daf Ditty Eruvin 17
    Daf Ditty: Eruvin 17: Salt 1 We learned in the mishna that in a military camp one is exempt from ritual washing of the hands. Abaye said: They taught this exemption only with regard to first waters, i.e., hand-washing before eating. However, final waters, i.e., hand-washing after eating and before reciting Grace after Meals, is an obligation even in a military camp. Rav Ḥiyya bar Ashi said: For what reason did the Sages say that the final waters are an obligation? It is due to the fact that there is the presence of Sodomite salt, which blinds the eyes even in a small amount. Since Sodomite salt could remain on one’s hands, one must wash them after eating. This obligation is binding even in a camp because soldiers are also obligated to maintain their health. Abaye said: And this type of dangerous salt is present in the proportion of a single grain [korta] in an entire kor of innocuous salt. Rav Aḥa, son of Rava, said to Rav Ashi: If one measured salt and came into contact with Sodomite salt not during mealtime, what is the halakha? Is there an obligation to wash his hands afterward? He said to him: It was unnecessary to say this, as he is certainly obligated to do so. RASHI 2 Tosafos DH MAYIM ACHARONIM CHOVAH תופסות ה"ד םימ ורחא נ םי הבוח םי נ ורחא םימ ה"ד תופסות Tosfos explains why we do not wash Mayim Acharonim. ישכע ו אל וגהנ םימב ורחא םינ ןיאד חלמ תימודס וצמ י ניניב וננב צ יוסחמ ידםנוח יב גנא ויכ Nowadays our custom is not to wash Mayim Acharonim, became Sodom salt is not found among us; יא ימנ יפל ןיאש נא ו גר םילי לבטל יתועבצא נ ו חלמב רחא הליכא רחא חלמב ו נ יתועבצא לבטל םילי גר ו נא ןיאש יפל ימנ יא Alternatively, it is because we do not normally dip our fingers in salt after eating.
    [Show full text]
  • Yaacov Shavit an Imaginary Trio
    Yaacov Shavit An Imaginary Trio Yaacov Shavit An Imaginary Trio King Solomon, Jesus, and Aristotle Die freie Verfügbarkeit der E-Book-Ausgabe dieser Publikation wurde ermöglicht durch den Fachinformationsdienst Jüdische Studien an der Universitätsbibliothek J. C. Senckenberg Frankfurt am Main und 18 wissenschaftliche Bibliotheken, die die Open-Access-Transformation in den Jüdischen Studien unterstützen. ISBN 978-3-11-067718-8 e-ISBN (PDF) 978-3-11-067726-3 e-ISBN (EPUB) 978-3-11-067730-0 This work is licensed under the Creative Commons Attribution 4.0 International Licence. For details go to http://creativecommons.org/licenses/by/4.0/. Das E-Book ist als Open-Access-Publikation verfügbar über www.degruyter.com, https://www.doabooks.org und https://www.oapen.org Library of Congress Control Number: 2020909307 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2020 Yaacov Shavit, published by Walter de Gruyter GmbH, Berlin/Boston Cover image: Statue of King Solomon and Christ in the center of the southern portal of the cathedral Notre-Dame of Strasbourg (Bas-Rhin, France), Wikimedia Commons, Public Domain. Printing and binding: CPI books GmbH, Leck www.degruyter.com Open-Access-Transformation in den Jüdischen Studien Open Access für exzellente Publikationen aus den Jüdischen Studien: Dies ist das Ziel der gemeinsamen Initiative des Fachinformationsdiensts Jüdische Studien an der Universitäts- bibliothek J. C. Senckenberg Frankfurt am Main und des Verlags Walter De Gruyter. Unterstützt von 18 Konsortialpartnern können 2020 insgesamt acht Neuerscheinungen im Open Access Goldstandard veröffentlicht werden, darunter auch diese Publikation.
    [Show full text]
  • Daf Ditty Eruvin 54- Healing the Broken Soul
    Daf Ditty Eruvin 54: Healing the Broken Soul Make Yourself a Desert Wilderness Being like a Midbar can also mean developing a sense of openness. Especially in today’s crowded, overstimulating world, how do you clear your mind, open your heart, and find your sense of awe? For me, it can be standing to pray, sitting to breath and meditate, or going outside for a run in nature. It can be taking a few minutes of transition to set my intention or review the last thing I did. Julie Hilton Danan 1 2 The Gemara relates more of Berurya’s wisdom: Berurya came across a certain student who was whispering his studies rather than raising his voice. 3 She kicked him and said to him: Isn’t it written as follows: “Ordered in all things and secure” (ii Samuel 23:5), which indicates that if the Torah is ordered in your 248 limbs, i.e., if you exert your entire body in studying it, it will be secure, and if not, it will not be secure. The Gemara relates that it was similarly taught in a baraita: Rabbi Eliezer had a student who would study quietly, and after three years he forgot his studies. The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. Shmuel said to Rav Yehuda: Keen scholar [shinnana], open your mouth and read from the Torah, open your mouth and study the Talmud, in order that your studies should endure in you and that you should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh” (Proverbs 4:22).
    [Show full text]
  • Jews and Judaism in the Rabbinic Era
    Texts and Studies in Ancient Judaism Edited by Maren Niehoff (Jerusalem) Annette Y. Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Moulie Vidas (Princeton, NJ) 173 Isaiah M. Gafni Jews and Judaism in the Rabbinic Era Image and Reality – History and Historiography Mohr Siebeck Isaiah M. Gafni, born 1944; BA, MA, and PhD from the Hebrew University; 1967–2012 taught Jewish History of the Second Temple and Talmudic Periods (500 BCE – 500 CE) at the Hebrew University; currently Professor Emeritus in Jewish History at the Hebrew University, and President of Shalem College, Jerusalem. ISBN 978-3-16-152731-9 / eISBN 978-3-16-156701-8 DOI 10.1628/978-3-16-156701-8 ISSN 0721-8753 / eISSN 2568-9525 (Texts and Studies in Ancient Judaism) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de. © 2019 Mohr Siebeck, Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations and storage and processing in electronic systems. The book was printed on non-aging paper by Gulde Druck in Tübingen, and bound by Groß- buchbinderei Spinner in Ottersweier. Printed in Germany. For Naomi Table of Contents Abbreviations.............................................................................................. IX I Introduction .........................................................................................
    [Show full text]
  • Abw31 779 Aa by 17717 NOW If One Forgot a Pot" on Shabbat Eve Atop A
    Perek III Daf 38 Amud a NOTES ,If one forgot a potN on Shabbat eve atop a stove and it cooked on Shabbat שָׁכַח ְדֵ יָ אה עַל גַּבֵּ י ִ ּכיָ אה וּבִ ּשְׁלָה This is a case : שׁ ָ ַ כ ח ְ דֵ י ָ אה – what is the ruling in that case? Is one permitted to eat that food, or not?He One forgot a pot where a person placed a pot on top of a stove ּבַּשַׁבָּת, מַהוּ? ֵּ אִישְׁתי וְלָא אָמַא was silent and did not say a thing to him. The next day, he emerged and -with the intention of removing it before night לֵ ּיה וְלָ א מִ ידֵ יד לְמָחָ א נְ ַ׳ דְּ אַשׁ לְ הוּ: publicly taught them the following halakha: With regard to one who cooks fall but forgot to do so. When the Gemara speaks H ּהַמְבַשֵׁל ּבַּשַׁבָּת, בְּשׁ ֹוגֵג – יֹאכַל, on Shabbat, if he did so unwittingly, he may eat it, and if he cooked in- of doing so intentionally, it is a case where one . לח tentionally, he may not eat it; and the halakha is no different. remembered before nightfall and nevertheless בְּמֵ זִיד – לֹא יֹאכַ ל, וְלָ א שׁ ְ נָאד failed to remove the pot from the stove. In either The last part of Rabbi Ĥiyya bar Abba’s statement is unclear. The Gemara case, one did not even perform an act prohibited מַ אי ‘וְלָ א שׁ ְ נָא? ַ אבָּ ה וְ בַ א יֹוסֵ ב דְּ אָ מְ ִ אי .(asks: What is the practical halakhic meaning of the phrase: And it is no by rabbinic law (Rashi ַּתְ אוַויְיהוּ לְהֶ ֵּ יתיָ אא: מְבַ ׁ ֵּ של הוּא דְּ ָ א different? Rabba and Rav Yosef both said to interpret the phrase permis- Permissively – : Permissively means: Had לְ הֶ י ּ ֵ תי ָ אא N עָבֵיד מַעֲשֶׂה, בְּמֵזִיד – לֹא יֹאכַל, sively in the following manner: One who cooks is one who performs an Rabbi Ĥiyya bar Abba sought to prohibit eating ,action.
    [Show full text]