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Summer Virtual Learning6-30.Indd
RABBANIM & EDUCATORS JOIN TOGETHER TO BRING HOPE AND INSPIRATION TO YOUR SUMMER EXPERIENCE Sunday, July 5, 2020 - Thursday, August 13, 2020 Sunday Monday Tuesday Wednesday Thursday 10:00 AM 10:00 AM 10:00 AM 10:00 AM 10:00 AM Mrs. Michal Rabbi Shalom Rabbi Dovid Mrs. Ora Lee Mrs. Tova Horowitz Rosner Gottlieb Kanner Polakoff Noted Lecturer Ram, KBY Rabbi, Kehillat HaEla Principal, Katz Rebbetzin, Rabbi, Nofei Hashemesh Ram, Yeshivat Har Etzion Yeshiva High School Bais Tefi llah of Woodmere Insights & Lessons The Six Habits of Highly Insights Into the Weekly Parsha The Illuminating Effect of Midrash The Legacy of the 7 Nevios from Toras HaRav Effective Religious People Sponsored by Sponsored Sponsored by the Beer family Sponsored by Sponsored by Anonymous The Elsant Family לע״נ יצחק דוב בן צבי מענדל וחיה טובע לע“נ רחל לאה בת ר‘ מרדכי צבי Joseph & Linda Fried, Toronto 10:30 AM 10:30 AM 10:30 AM 10:30 AM 10:30 AM Mrs. Elisheva Rabbi Chaim Rabbi Reuven Mrs. Esther Mrs. Peshi Kaminetsky Eisenstein Brand Wein Neuberger Principal, SKA Rebbe, YU Gruss Rosh Kollel, YU Torah Noted Lecturer Rebbetzin, High School for Girls Kollel in Bayit Vegan Mitzion Kollel of Chicago Beth Abraham, Bergenfi eld Then and Now: A Conceptual Analysis of Clarity & Defi nition in the Sights, Sounds & Psalms: Living Emunah Timeless Lessons from Navi the Ramban’s Letter Foundations of Yahadus The Journey of David Hamelech Sponsored by the Leibtag Family Sponsored by a Talmid Sponsored by Sponsored by Sponsored by and by the Elsant Family Anonymous Anonymous Barry & Paula -
Preparing a Dvar Torah
PREPARING A DVAR TORAH GUIDELINES AND RESOURCES Preparing a dvar Torah 1 Preparing a dvar Torah 2 Preparing a dvar Torah 1 MANY PEOPLE WHO ARE ASKED TO GIVE a dvar Torah don't know where to begin. Below are some simple guidelines and instructions. It is difficult to provide a universal recipe because there are many different divrei Torah models depending on the individual, the context, the intended audience and the weekly portion that they are dealing with! However, regardless of content, and notwithstanding differences in format and length, all divrei Torah share some common features and require similar preparations. The process is really quite simple- although the actual implementation is not always so easy. The steps are as follows: Step One: Understand what a dvar Torah is Step Two: Choose an issue or topic (and how to find one) Step Three: Research commentators to explore possible solutions Step Four: Organize your thoughts into a coherent presentation 1Dvar Torah: literallly, 'a word of Torah.' Because dvar means 'a word of...' (in the construct form), please don't use the word dvar without its necessary connected direct object: Torah. Instead, you can use the word drash, which means a short, interpretive exposition. Preparing a dvar Torah 3 INTRO First clarify what kind of dvar Torah are you preparing. Here are three common types: 1. Some shuls / minyanim have a member present a dvar Torah in lieu of a sermon. This is usually frontal (ie. no congregational response is expected) and may be fifteen to twenty minutes long. 2. Other shuls / minyanim have a member present a dvar Torah as a jumping off point for a discussion. -
Shulchan Arukh Amy Milligan Old Dominion University, [email protected]
Old Dominion University ODU Digital Commons Women's Studies Faculty Publications Women’s Studies 2010 Shulchan Arukh Amy Milligan Old Dominion University, [email protected] Follow this and additional works at: https://digitalcommons.odu.edu/womensstudies_fac_pubs Part of the History of Religions of Western Origin Commons, Liturgy and Worship Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Yiddish Language and Literature Commons Repository Citation Milligan, Amy, "Shulchan Arukh" (2010). Women's Studies Faculty Publications. 10. https://digitalcommons.odu.edu/womensstudies_fac_pubs/10 Original Publication Citation Milligan, A. (2010). Shulchan Arukh. In D. M. Fahey (Ed.), Milestone documents in world religions: Exploring traditions of faith through primary sources (Vol. 2, pp. 958-971). Dallas: Schlager Group:. This Book Chapter is brought to you for free and open access by the Women’s Studies at ODU Digital Commons. It has been accepted for inclusion in Women's Studies Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. Spanish Jews taking refuge in the Atlas Mountains in the fifteenth century (Spanish Jews taking refuge in the Atlas Mountains, illustration by Michelet c.1900 (colour litho), Bombled, Louis (1862-1927) / Private Collection / Archives Charmet / The Bridgeman Art Library International) 958 Milestone Documents of World Religions Shulchan Arukh 1570 ca. “A person should dress differently than he does on weekdays so he will remember that it is the Sabbath.” Overview Arukh continues to serve as a guide in the fast-paced con- temporary world. The Shulchan Arukh, literally translated as “The Set Table,” is a compilation of Jew- Context ish legal codes. -
THE LITTLE PRINCE and HIS ROSE YESHIVA Rabbi Aryeh Klapper, Dean
Naso, June 14, 2019 www.torahleadership.org THE LITTLE PRINCE AND HIS ROSE YESHIVA Rabbi Aryeh Klapper, Dean “An aspiring maggid shiur need not know every source that recalled the title of the book where had seen it quoted years everyone else knows. What matter is knowing one hundred ago, I typed the key phrase into Bar Ilan in the hope that it sources that no one else knows.” A friend’s rebbe told me might be tagged. It turned out that the idea had come up this years ago to help me overcome feeling inadequate for repeatedly in the past, and of course was referenced in the my lacking bekiut. To some extent he succeeded, because in Daf Al Daf anthology. My source was no longer special at principle he was right. The great shiurim of the past all. “I thought that I was rich, with a flower that was unique emerged from the capacity to notice things that other people in all the world; and all I had was a common rose.” hadn’t, not from comprehensively renoticing everything they The fox comes along and teaches the little prince that “It had. is the time you have wasted for your rose that makes your This approach carries with it a temptation to intellectual rose so important. You are responsible, forever, for what miserliness. Every time you teach one of your hundred you have tamed. You are responsible for your rose . .” sources, after all, if you’re any kind of effective pedagogue, Talmud Torah is not a waste of time. -
Mattos Chassidus on the Massei ~ Mattos 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) MATTOS ~ MASSEI _ CHASSIDUS ON THE PARSHA + Dvar Torah – Mattos Keep Your Word The Torah states (30:3), “If a man takes a vow or swears an oath to G -d to establish a prohibition upon himself, he shall not violate his word; he shall fulfill whatever comes out of his mouth.” In relation to this passuk , the Midrash quotes from Tehillim (144:4), “Our days are like a fleeting shadow.” What is the connection? This can be explained, says Rav Levi Yitzchok, according to a Gemara ( Nedarim 10b), which states, “It is forbidden to say, ‘ Lashem korban , for G-d − an offering.’ Instead a person must say, ‘ Korban Lashem , an offering for G -d.’ Why? Because he may die before he says the word korban , and then he will have said the holy Name in vain.” In this light, we can understand the Midrash. The Torah states that a person makes “a vow to G-d.” This i s the exact language that must be used, mentioning the vow first. Why? Because “our days are like a fleeting shadow,” and there is always the possibility that he may die before he finishes his vow and he will have uttered the Name in vain. n Story The wood chopper had come to Ryczywohl from the nearby village in which he lived, hoping to find some kind of employment. -
SHABBAT KIDDUSH Is Sponsored by Jacki and Alan Routhenstein In
Schedule 06/07 – 06/14 SHABBAT KIDDUSH is sponsored by Jacki and Alan Routhenstein in com- Friday (06/07) Shacharit 6:10am memoration of the Yahrtzeit of Jacki’s mother, Miriam bat Yisrael (Miriam Mincha/Maariv 7:00pm Wagner) on 5 Sivan, and the Yahrtzeit of Alan’s great-grandmother Pessie Light Candles 7:10pm bat Yitzchak HaKohen (Bessie Goldstein) on 9 Sivan. SEUDAH SH’LISHIT is Candle-Lighting ’B zman 8:08pm sponsored by the Shul. SHAVUOT DAY 1 KIDDUSH is dairy and sponsored Shkia 8:26pm by by Judith Moskovitz, in memory of her husband Irving's family members Shabbat (06/08) Shacharit # 9:00am who perished in the Holocaust. SHAVUOT DAY 2 KIDDUSH is sponsored by Latest Shema 9:10am the Shul. Teen Minyan 9:45am To sponsor a Shabbat Kiddush or Seudah Sh’lishit at the Shul, please contact Anna Chosak at Mincha 8:05pm [email protected]. Light Candles after* 9:17pm Learning Program 11:30pm FRIDAY EVENING IS THE LAST DAY OF THE OMER COUNT! 49 Sunday Shavuot 1st Day (6/09) MISHNA B’RURA CLASS with Rabbi Robert Grosberg will be held this Shabbat Shacharit 5:00am after Minchah. Shacharit # 9:00am Latest Shema 9:10am RABBI SPIVAK’S WEEKLY CLASS will meet this Wednesday at 7:15pm in the Beit Mincha/Maariv 8:15pm Midrash. Light Candles after* 9:18pm KABBALAH CLASS: Ed Croman’s Kabbalah class scheduled for Thursday, May 16 Monday Shavuot 2nd Day (6/10) has been rescheduled for this Thursday, June 13th at 7:30pm in the Beit Midrash. -
The Hatan Damim Episode: a Preamble to Yetziat Mitzrayim Mrs
The Hatan Damim Episode: A Preamble to Yetziat Mitzrayim Mrs. Rivkah Kahan Principal, Maayanot Yeshiva High School for Girls The episode of the hatan damim, told in three pesukim in the fourth perek of Sefer Shemot, is among the most enigmatic narrative sections of Humash. There are several technical as well as philosophical questions that arise from a preliminary reading of the story. In this article, my focus is on the latter: on understanding why Hashem acts as He does in these pesukim, and why this short narrative is placed as a prelude to the story of geulat Mitzrayim.38 The chief philosophical question that arises from the story of the hatan damim is why Hashem would seek to kill Moshe or his son39 for the delay in performing a brit milah. This poses a problem not only because the punishment seems excessively severe, but also because the hatan damim episode immediately follows Hashem’s protracted efforts to convince Moshe to accept the mission of redeeming Bnei Yisrael. It is therefore especially difficult to understand why Hashem would threaten to kill Moshe or his son just after Moshe has acceded, and has set out to Mitzrayim as Hashem’s shliach mitzvah. R. Yaakov Tzvi Mecklenburg, in his sefer Haketav Vehakabbalah, is so troubled by the difficulty of understanding why Hashem would mete out the death penalty in this context that he proposes a radical reinterpretation of the pesukim. He suggests that Hashem, in fact, did not seek to kill anyone in the story of the hatan damim. He suggests that “vayifgeshehu Hashem” (Shemot 4:24) -
The Haredim As a Challenge for the Jewish State. the Culture War Over Israel's Identity
SWP Research Paper Peter Lintl The Haredim as a Challenge for the Jewish State The Culture War over Israel’s Identity Stiftung Wissenschaft und Politik German Institute for International and Security Affairs SWP Research Paper 14 December 2020, Berlin Abstract ∎ A culture war is being waged in Israel: over the identity of the state, its guiding principles, the relationship between religion and the state, and generally over the question of what it means to be Jewish in the “Jewish State”. ∎ The Ultra-Orthodox community or Haredim are pitted against the rest of the Israeli population. The former has tripled in size from four to 12 per- cent of the total since 1980, and is projected to grow to over 20 percent by 2040. That projection has considerable consequences for the debate. ∎ The worldview of the Haredim is often diametrically opposed to that of the majority of the population. They accept only the Torah and religious laws (halakha) as the basis of Jewish life and Jewish identity, are critical of democratic principles, rely on hierarchical social structures with rabbis at the apex, and are largely a-Zionist. ∎ The Haredim nevertheless depend on the state and its institutions for safeguarding their lifeworld. Their (growing) “community of learners” of Torah students, who are exempt from military service and refrain from paid work, has to be funded; and their education system (a central pillar of ultra-Orthodoxy) has to be protected from external interventions. These can only be achieved by participation in the democratic process. ∎ Haredi parties are therefore caught between withdrawal and influence. -
The Eruv: An-Other Dwelling Within the City
' the eruv: an-other dwelling within the city m i ri a m levy We never go away even if we're always leaving. Paula Gunn AJIerf In Orthodox Judaism, an eruv is the construction of a single private domain c — within the urban landscape. 2 Orthodox law prohibits the conveyance of objects, including strollers or wheelchairs, outside the private domain on the Sabbath. The eruv, which may include an entire neighborhood, facilitates this carrying between domains, amalgamating the public and private within — n it to become a single communal spatial network. A continuous physical or symbolic boundary around an area and the symbolic pooling of the commu- nity's resources (usually represented by bread or Matzah) inside the area establishes the eruv. The boundary of the eruv thus constructs a symbolic house, which, in conjunction with the communal food, creates a place of 1^ ZT connection in the public sphere independent of a particular geographical location; the eruv can be deployed in any place of residence. The introduc- tion of an external boundary erases the internal boundaries, allowingthe pri- c jE £ vate domains to infiltrate the public domains and vice versa, forming an area S f^ > - '^. 5 S of interchange. .. a ° S "-' in its ^ c ra The eruv has been discussed predominantly terms of point of origin, ^1 ii Jewish religious law. From that standpoint, a body of laws determines pri- C t-" ft) o si °^ marily the character of the physical elements that define a space as a private = S ii -S domain or a public domain. However, thick layers of symbolism and social Jill constructions created by the eruv lie beyond the legalism. -
Orthodox by Design
one Authoritative and Accessible the year 2005 was a big one for ArtScroll. It marked the completion of the seventy- third and final volume of their Talmud Bavli: The Schotten- stein Edition, a massive work of thirty- five thousand pages, involving over eighty rabbinic scholars for more than fifteen years, at a blistering produc- tion rate of one volume every nine weeks.1 No other publication has more definitively signaled ArtScroll’s ascent in the publishing world. Several other ArtScroll books have had a dramatic impact on the English- language Jewish public sphere, such as The Complete ArtScroll Siddur (their basic prayer book) and even their best- selling cookbook, Kosher by Design.2 But ArtScroll’s Talmud is unique in terms of the intellectual, symbolic, and financial resources at stake for a project of this magnitude, as well as its impact on the relationship of the publisher with its patrons, customers, critics, and even competing publishers.3 Let us recall here the status of the Babylonian Talmud as arguably the central text of Rabbinic Judaism. It consists of the written record of what is known in Jewish tradition as the Torah she be’al peh (the Oral Law), orig- inally transmitted to Moses on Mt. Sinai alongside the Torah she bi khtav (the Written Torah, i.e., the Hebrew Bible), and systematized by a long tradition of authoritative commentators.4 More than any other text in the Jewish tradition, it symbolizes the shift in ancient Israelite religion from a temple cult or ga nized around sacrificial practices to the religion of a 30 “people of the book,” living in diaspora, in the aftermath of the destruc- tion of the Temple at Jerusalem. -
Using an Eruv to Untable the Boundaries of the Supreme Court's
USING AN ERUVTO UNTANGLE THE BOUNDARIES OF THE SUPREME COURT'S RELIGION-CLAUSE JURISPRUDENCE Shiraj.Schlaff* INTRODUCTION "[T]he Court's religion-clause jurisprudence . has been de- scribed by scholars of all persuasions, and even by the justices them- selves, as unprincipled, incoherent, and unworkable."1 Lower courts await instruction from the Supreme Court on the ambiguities in relig- ion clause jurisprudence. Controversies that have arisen regarding a procedure that enables Orthodox Jews to carry and push objects out- side on the Sabbath, elucidate many of the holes and incoherencies in First Amendment jurisprudence. This comment uses the creation of an eruv, the name of this procedure, as a case-study to display the ambiguities of current First Amendment law and the need for more specific guidance from the Supreme Court on what the Establish- ment Clause permits and forbids and what the Free Exercise Clause requires. In order to understand the constitutional issues surrounding an eruv, it is important to first grasp the concept of an eruv and its func- tion in Jewish law. According to Jewish law, the Bible prohibits carry- ing from a private domain to a public domain and carrying more than a few feet within a public domain on the Sabbath. A house or apartment is generally considered to be one's private domain. Only a J.D. Candidate, 2003, University of Pennsylvania Law School. I would like to thank Profes- sors Seth Kreimer, Edward Baker, and Sarah Gordon for their insightful discussions. I would also like to thank the law firm of Weil Gotshal & Manges, the editors of the Journal of Constitu- tional Law, and Dr. -
Fine Judaica
t K ESTENBAUM FINE JUDAICA . & C PRINTED BOOKS, MANUSCRIPTS, GRAPHIC & CEREMONIAL ART OMPANY F INE J UDAICA : P RINTED B OOKS , M ANUSCRIPTS , G RAPHIC & C & EREMONIAL A RT • T HURSDAY , N OVEMBER 12 TH , 2020 K ESTENBAUM & C OMPANY THURSDAY, NOV EMBER 12TH 2020 K ESTENBAUM & C OMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 115 Catalogue of FINE JUDAICA . Printed Books, Manuscripts, Graphic & Ceremonial Art Featuring Distinguished Chassidic & Rabbinic Autograph Letters ❧ Significant Americana from the Collection of a Gentleman, including Colonial-era Manuscripts ❧ To be Offered for Sale by Auction, Thursday, 12th November, 2020 at 1:00 pm precisely This auction will be conducted only via online bidding through Bidspirit or Live Auctioneers, and by pre-arranged telephone or absentee bids. See our website to register (mandatory). Exhibition is by Appointment ONLY. This Sale may be referred to as: “Shinov” Sale Number Ninety-One . KESTENBAUM & COMPANY The Brooklyn Navy Yard Building 77, Suite 1108 141 Flushing Avenue Brooklyn, NY 11205 Tel: 212 366-1197 • Fax: 212 366-1368 www.Kestenbaum.net K ESTENBAUM & C OMPANY . Chairman: Daniel E. Kestenbaum Operations Manager: Zushye L.J. Kestenbaum Client Relations: Sandra E. Rapoport, Esq. Judaica & Hebraica: Rabbi Eliezer Katzman Shimon Steinmetz (consultant) Fine Musical Instruments (Specialist): David Bonsey Israel Office: Massye H. Kestenbaum ❧ Order of Sale Manuscripts: Lot 1-17 Autograph Letters: Lot 18 - 112 American-Judaica: Lot 113 - 143 Printed Books: Lot 144 - 194 Graphic Art: Lot 195-210 Ceremonial Objects: Lot 211 - End of Sale Front Cover Illustration: See Lot 96 Back Cover Illustration: See Lot 4 List of prices realized will be posted on our website following the sale www.kestenbaum.net — M ANUSCRIPTS — 1 (BIBLE).