Introduction the Takanah of Laining Every Shabbos

Total Page:16

File Type:pdf, Size:1020Kb

Introduction the Takanah of Laining Every Shabbos What Should We Lain When We Get Back To Shul? Shabbos HaGadol Drasha By Rabbi Asher Schechter Congregation Ohr Moshe of Hillcrest I would like to encourage you to print out this Drasha with its attachments and learn it with your Mishpacha over Shabbos HaGadol. Please feel to share this email with all your friends and contacts. Introduction We all are missing our Shul experiences very much these days. Fascinating how true “absence makes the heart grow fonder” really is and how so many people (some of whom I might not have guessed) have been expressing to me their great yearning to get back to Shul. So what will we do when we get back to Shul? First and foremost, we will (if the Medical Authorities allow) kiss the Mezuzas, Aron Kodesh, Sifrei Torah, etc. with tears of joy and great emotion. We will Daven with such Kavanah and of course be extremely careful with proper decorum and respect for our Mikdash Mi'at... This year I want to discuss a related question. What will we Lain the first Shabbos that we return to our beloved Shul? In our Shul we missed Laining starting from Vayakhel-Pikudei- HaChodesh. Other Shuls may have missed a bit more or a bit less. Is there any way to “make-up” the missing Laining? Should we? Are we required to? Are we allowed to? In anticipation of this Shayla being LiMaase very soon, IY”H, I would like to delve into this Inyan. The Takanah of Laining Every Shabbos The Talmud Yerushalmi in Meseches Megilla (quoted by both the Rif and the Rosh in the 3rd Perek of Megilla) teaches us that the Takanah of Laining from the Torah on Shabbos morning was established by Moshe Rabbenu. According to most Rishonim, it has the Din of a Takanas Chachamim (hence it is Midrabonon), but it dates back to the very beginning of Jewish History. In the early days, there were divergent customs as to what exactly to read on each Shabbos. All customs were to go in order – starting from the beginning of the Torah and each Shabbos doing the next portion, etc. However, how long should it take to complete the cycle? There once was a custom to complete the Laining of the Torah once every three years! This custom was mentioned in the Gemara as a viable and acceptable custom. Their Laining each Shabbos morning was approximately 1/3 of ours! However, the Rambam, and virtually all the Poskim afterward, note that that custom has died out and that today only the one-year cycle is acceptable. It would seem that the Takanah of Moshe Rabbenu was to Lain the Torah in its proper order in order to make sure that we Lain each and every single word of the Torah during each cycle. In fact, when a Shabbos cannot have its regularly scheduled Laining – Yom Tov, Rosh HaShana, Yom Kippur, etc. the regularly scheduled Laining for that Shabbos is pushed off to the next available Shabbos. It is not skipped. This may require the doubling-up of future Parshios, but that is preferred over skipping any part of the Torah. The Shabbos They Didn't Lain In Cologne The Ohr Zarua (Rav Yitzchok ben Moshe of Vienna lived in the 1200s - a Talmid of Rav Yehuda HaChasid, a Rebbe of the Maharam MiRottenberg) in a Teshuva (Hilchos Shabbos 45 – see attached) tells the story that happened in the city of Cologne as follows. In those days there was a Minhag that if someone had a problem with a fellow congregant, he was allowed to air his complaints and try to get them resolved before Kriyas HaTorah. (This practice was established by Rabbenu Gershom Meor Hagolah and it is mentioned in the Teshuvos of Maharam MiRottenberg # 153 & # 1,022). On Shabbos Parshas Emor, a congregant delayed the Kriyas HaTorah with his complaints against a fellow congregant for such a long time that the Tzibbur did not get to Lain Parshas Emor at all! The question was asked of Rav Eliezer ben Shimon (one the great Poskim of that generation) what to do in that Shul the next Shabbos. He Paskened that they should read both Parshas Emor and Parshas Behar (the regularly scheduled Parsha for that week). Quoting the Yerushalmi mentioned above, he says, Moshe Rabbenu established a practice of reading the entire Torah from the beginning till the end - “you cannot skip Parsha Achas – one Parsha”. He adds that really the exact breakdown of the Parshios and their allocation to the various Shabbosos is somewhat flexible. What is important is the fact that the entire Torah is Lained during each cycle. So if one Shabbos gets more and another gets less it is fine as long as the entire Torah is ultimately Lained. (I would like to encourage you to see the Ohr Zarua inside – see attached. The story begins on the bottom of the first page and continues to the second page. It is written in fairly easy Hebrew. There is going to be a debate among the later Poskim (see below) as to how exactly to understand the Ohr Zarua, seeing it inside will give you better insight). The Rama (Shulchan Oruch Orach Chaim 135,2) quotes this Ohr Zarua as the Practical Halacha. He says, “If the Torah was not read in public during one Shabbos, the next Shabbos, both the missed Parsha and the current Parsha should be read” (see source attached). To the best of my knowledge, there are no Poskim who disagree with the Ohr Zarua and Rama on this issue. So, the partial answer to our question is that for sure we can and should “make-up” the most recent Parsha that wasn't Lained and Lain it along with the current Parsha on the first Shabbos that we return (unless an exception applies – see below). But what about all the other missed Parshios? Can we and should we Lain them too? History Repeats Itself in Worms A very similar story takes place about 200 years later. The Maharam Mintz (Rav Moshe ben Yizchok HaLevi of Mainz, Germany, lived in the 1400s. He was a Talmid of Mahari Weil and a colleague of the Terumas HaDeshen). In his Teshuvos (# 85), he tells over a similar story as follows. In Worms, Germany on Shabbos Vayakhel-Pikudei which also was Parshas HaChodesh that year, a fight broke out after Shishi was completed. The Gabbai called up one individual for Shvii (Chazak) and another individual became very upset because he thought that he deserved that special Aliyah. The fight ensued so fiercely that it lasted about 2 hours! Most of the Tzibbur was frustrated by the fighting, so they eventually (after the 2 hours of frustration) took another Sefer Torah and went to another room outside of the Sanctuary (called the Youth Shul) and Lained Shvii and Parshas HaChodesh and completed the Davening. Only 4 or 5 individuals remained in the Sanctuary after that (to continue the fight) and eventually they realized that without a Minyan no one could have the coveted Chazak Aliyah! So the small group disbanded. The Shayla asked of the Maharam Mintz was whether or not the Shul needs to read Vayakhel-Pikudei (along with Vayikra) again the next week. If there is a Hefsek between Shishi and Shvii of approximately 2 hours (for the majority of the Tzibbur who went to the Youth Shul) were they Yotze? If not, maybe they have to Lain it again the next week. The Maharam Mintz Paskened that there is no problem of Hefsek (B'Dieved – although it is not the preferred situation) and since the Tzibbur was Yotze the Kriyas HaTorah (albeit in another place) there is no need to Lain Vayakhle-Pikudei again the next Shabbos. Then the Maharam Mintz continues as follows. Even if the Tzibbur would not have finished the Laining in the Youth Shul and everyone in the Kehilla did not hear the complete Laining that Shabbos, still it would not be appropriate to Lain Vayakhel- Pikudei-Vayikra the next Shabbos. His argument is that in the words of the Ohr Zarua (quoted above) he only mentions “one Shabbos”. Why not mention three or four Shabbosos or more? The Ohr Zarua only mentions the remedy of a make-up of one Parshah being added to the current week's Parsha. Not two or more being added on. The Maharam Mintz says that if we would allow two or more to be added on then “Ain L'Davar Sof” - there would be no end to this... He emphatically states that we never Lain three or more Parshios on one Shabbos – hence only one Parsha can be added as a make-up - not more. Now, in the case presented to the Maharam Mintz both Vayakhel and Pikudei would have to be added to Vayikra, which he deems inappropriate. Breaking up Vayakhel and Pikudei and Laining just Pekudai and Vayikra wouldn't accomplish anything. Either the entire Laining of the previous week is added as make- up or none at all. Half a “make-up” doesn't accomplish anything... In addition, he continues, there is another reason why they can't make-up Parshios Vayakhel & Pikudei by Laining them together with Parshas Vayikra. Our custom is that whenever we Lain two Parshois together, we combine them by having one Aliyah span the end of the first Parsha and the beginning of the second Parsha. This demonstrates that for this Shabbos they are considered as one big Laining – not two disparate Lainings. That would not be possible in this case.
Recommended publications
  • Understanding the Major Branches of Modern Judaism May 10, 2012
    Understanding the Major Branches of Modern Judaism May 10, 2012 Initial terms: 24 or 72 kinds Torah/Talmud (oral/written law).Halacha orthopraxy/orthodoxy, haskalah Babylonian Talmud kabbalah, Sephardic, Ashkenazi (with material gleaned from Wikipedia articles- no access to my books yet) Modern Judaism is loosely broken into three main branches: Orthodox Judaism is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin ("Oral Torah") and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Jews are also called "observant Jews"; Orthodoxy is known also as "Torah Judaism" or "traditional Judaism". Orthodox Judaism generally refers to Modern Orthodox Judaism and Haredi Judaism (Chasidic Chabad) but can actually include a wide range of beliefs. Orthodoxy collectively considers itself the only true heir to the Jewish tradition. The Orthodox Jewish movements generally consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of Halakhic precedent as binding. As such, Orthodox groups characterize non-Orthodox forms of Judaism as heretical Reform Judaism is a phrase that refers to various beliefs, practices and organizations associated with the Reform Jewish movement in North America, the United Kingdom and elsewhere.[1] In general, Reform Judaism maintains that Judaism and Jewish traditions should be modernized and compatible with participation in the surrounding culture. Many branches of Reform Judaism hold that Jewish law should be interpreted as a set of general guidelines rather than as a list of restrictions whose literal observance is required of all Jews.[2][3] Similar movements that are also occasionally called "Reform" include the Israeli Progressive Movement and its worldwide counterpart.
    [Show full text]
  • A USER's MANUAL Part 1: How Is Halakhah Organized?
    TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning.
    [Show full text]
  • CCAR Journal the Reform Jewish Quarterly
    CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R.
    [Show full text]
  • Ou Israel Center - Summer 2019
    5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 132 - HALACHA AND KABBALA - PART 2 OU ISRAEL CENTER - SUMMER 2019 • In Part 1 we saw how the early Acharonim began to assimilate the Zohar into the halachic process. The positions included: • R’ Elyahu Mizrachi (15C Turkey) - kabbalistic concepts are highly esoteric and, although special individuals are free to adopt them, ordinary people are not required to follow them. • Radvaz (16C Egypt) - kabbalistic practices are acceptable as chumrot, but not where they contradict the Talmud. • Beit Yosef (16C Eretz Yisrael) - incorporates selected halachot of the Zohar into the mainstream halacha. Where the Zohar conflicts with Talmud, the Talmud prevails. However, where the Zohar conflicts with the post-talmudic poskim, the Zohar prevails. • The Rema (16C Poland) - disagrees with the Beit Yosef on the latter point. According to the Rema, the Zohar cannot even override the post-talmudic poskim. • The Maharshal (16C Poland) - is concerned in many cases about the problems of integrating kabbala into halacha. • The Maseit Binyamin (17C Poland) - considers that the Zohar outweighs all the post-Talmudic poskim put together! • R. Ya’akov Emden (18C Germany) - whilst skeptical about the origins of every word of the Zohar, maintains that, although in any dispute between the Zohar and the Bavli we follow the Bavli, where the Bavli is unclear and subject to many interpretations and the Zohar can clarify the position, we are to look to the Zohar. The Zohar should not be rejected in halacha, provided it does not directly contradict the Bavli and we should try wherever possible to reconcile the Zohar and the Bavli.
    [Show full text]
  • Blind in the Torah Service
    Committee on Jewish Law and Standards of the Rabbinical Assembly OH 139.2003 THE PARTICIPATION OF JEWS WHO ARE BLIND IN THE TORAH SERVICE RABBI DANIEL S. NEVINS This responsum was adopted by the CJLS on January 15, 2003, by a vote of sixteen in favor, none oppossed, and no abstentions. In favor: Rabbis Abelson, Bergman, Dorff, Drazen, Fine, Frydman-Kohl, Geller, Kurtz, Nevins, Norry, Plotkin, Prouser, Rabinowitz, Rembaum, Roth, and Spitz. vkta1 Can a person who is blind read Torah by memorizing the parshah, or by placing a scanner on top of the Torah text that would translate the text into braille? vcua,2 /sh 'yh trehu :‡v h¬¦b£t Whe«k¡tN«¥ ,t¬¥¨ r¨h§u k«·J§f¦n i­T¦¥, t¬«k rº¥U¦g h´¥b§p¦k§u Jr¥ º¥j k´¥K©e§,Ît«k« Do not curse the deaf nor shall you place a stumbling block before the blind; you shall revere your God--I am Adonai (Leviticus 19:14). Throughout Jewish history, Jews who are blind have functioned as full members of the Jewish community, and in many cases, as spiritual and educational leaders too. In contrast to many ancient societies which scorned and persecuted people with disabilities, Judaism has taught us to see the infinite worth of human life and to preserve the safety and dignity of all people. One measure of a person’s dignity is the extent to which he or she is included in the ritual expectations of his or her community. There is a substantial halakhic literature regarding the obligations of Jews who are blind to observe the mitzvot and their ability to fulfill various ritual requirements on behalf of themselves, their families and the congregation.3 In this responsum, we will review the debate 1.
    [Show full text]
  • Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash (Email Address: [email protected])
    Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash (Email address: [email protected]) PARASHAT HASHAVUA According to Rav Alkalai, all of the extensive discussions ***************************************** of the concepts and laws surrounding teshuva, from the time of PARASHAT NITZAVIM Chazal up until the Acharonim, address individual teshuva. General ***************************************** teshuva, in contrast, is the return to Eretz Yisrael of the entire nation, and therefore it takes place at the End of Days.4 The Revolution in the Conceptualization of Teshuva1 By drawing this distinction, Rav Alkalai turns the concepts in the Halakhic and Historical Perception of Rav Yehuda of teshuva and redemption upside down: redemption is still Alkalai dependent on teshuva, but not individual teshuva; rather, it is dependent on general (national) teshuva. In truth, these two Rav Yoel Bin-Nun processes are identical: “Return is arrival.” To state it in his own words: a. “Return is arrival” Individual teshuva means a sinner turns from his sin, in The halakhic, philosophical and historical revolution accordance with the definition of teshuva as set down by wrought by Rav Yehuda Alkalai is especially manifest in his the Rishonim… We call this individual teshuva because it commentary on the biblical unit on teshuva (Devarim 30) and his pertains to the individual: each person engages in definition of the concept of teshuva in Halakha and in history. This teshuva in accordance with his sin. The more grave his textual unit, and the concept of teshuva, become a central focus of transgression, the weightier his teshuva. his overall worldview and his activities. General teshuva, on the other hand, means that the entire His book Petach Ke-chudah shel Machat2 is devoted in its Jewish People returns to the Lord our God, to the land of entirety to his revolutionary exegesis, but the concept of teshuva our forefathers’ inheritance.
    [Show full text]
  • Shabbos Table
    פרשת במדבר Learn. Grow. Join the fun! Circle Time • • AT YOUR • F • O • • R Contents N A E R M D #1 DVAR TORAH IN A STORY e IL a H n #1 PARSHAH IN RIDDLES i Shabbos Table C ng R f U #2 CHOLENT STORY u YO l a H n IT #2 LITVAK, CHASSID, SEPHARDI d W En BBOS te SHA # PERSONAL GROWTH AVODAH rtaining 3 #4 HAFTORAH FROM THE HEADLINES DVAR TORAH IN A STORY >> #5 HALACHAH The Reluctant Tea Maker Rabbi Eliezer Gordon, rosh yeshivah of Telshe Yeshivah in Poland, often was forced to travel R to collect funds for the yeshivah. Reb Lazer, Parshah as he was called, traveled to Russia to visit Kalonimus Wolf Wissotzky, founder of the Wissotzky Tea company. riddles Wissotzky was an old cheder classmate of Reb Lazer’s, and his tea company held 75 percent of the Russian market at the time. Russians drink more tea than the English, There is a common theme in Rashi’s first and more than they drink vodka. It was a very profitable 1 comment in each of the five Chumashim. business, and Wissotzky was a wealthy man. What is it? Reb Lazer was shown into Wissotzky’s living room to wait for the tea magnate. Scanning the room, he noticed books After the first Shevet’s numbers are told, the Torah on philosophy, science, culture, and haskalah, uses the same format to list the numbers of all the but no sifrei kodesh. 2 remaining Shevatim. There is one difference in one Reb Lazer was stunned.
    [Show full text]
  • Yehoyada Amir
    THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 06/12 Yehoyada Amir Prophecy and Halakhah Towards Non-Orthodox Religious Praxis in (Eretz) Israel NYU School of Law New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Yehoyada Amir 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Prophecy and Halakhah PROPHECY AND HALAKHAH TOWARDS NON-ORTHODOX RELIGIOUS PRAXIS IN (ERETZ) ISRAEL By Yehoyada Amir Abstract Non-Orthodox Jewish thinkers and writers confront two different layers of classic Jewish culture: the emphasis on deed and the legalistic manner in which rabbinical Judaism forms its deed as Halakhah. While commonly rejecting the latter, the earlier is celebrated. The paper deals with the attempts of several (Eretz) Israeli thinkers and writes to constitute a non-Orthodox, non-legalistic sense of Halakhah that would shape Jewish Zionist life. Chayyim Nachman Bialik's call to form new Halakhah, alongside with the prevailing Agaddah; Aharon David Gordon notion of "Life of Expansion", based on wo\man's "life perception" (chavayya); Lea Goldberg's praying poetry; Eliezer Schweid prophetic-Halahhic cry. It confronts the question whether such a Halakhah can be valid and sustainable, and to which extent it could determine individual and communal life? Hebrew Union College – Jewish Institute of Religion, [email protected] 1 Contents I.
    [Show full text]
  • Derech Hateva 2017.Pub
    Derech HaTeva A Journal of Torah and Science A Publication of Yeshiva University, Stern College for Women Volume 21 2016-2017 Editors-In-Chief Allison Tawil | Elana Perlow Co-Editors Hannah Piskun | Miriam Saffern Cover Design Miriam Rosenblum Layout Design Shmuel Ormianer Printing Advanced Copy Center, Brooklyn, NY 11230 Acknowledgements The editors of this year’s volume would like to thank Dr. Harvey Babich for all of the time and effort that he puts into this journal. Even as Dr. Babich was recovering from his accident, students were not deprived of his guidance and assistance for all matters (emails almost every day of summer opportuni- ties, positions in labs, editing articles, recommendation letters…). Dr. Babich’s dedication to his students is nothing short of legendary, and Stern was not the same in the months of his recovery. We’re so happy to have you back where you belong. Thank you for everything. The publication of Volume 21 of this journal was only possible thanks to the generosity of the following donors: Dr. and Mrs. Harvey Babich Rabbi Joel and Dr. Miriam Grossman Dr. Fred and Dr. Sheri (Rosenfeld) Grunseid Mr. and Mrs. Sam Koslowsky Rabbi Dr. and Mrs. Edward Reichman Mr. and Mrs. Morris Rosenthal Rabbi and Mrs. Baruch Solnica Mr. and Mrs. Mordechai Spitz Dr. and Mrs. Benjamin Solomowitz Dr. Howard and Dr. Leah Weintraub Torah Activities Council YU Undergraduate Admissions We thank you for making this opportunity possible. Allison Tawil Elana Perlow Hannah Piskun Miriam Saffern Dedication In prior volumes of Derech HaTeva the coeditors authored the dedication.
    [Show full text]
  • CRASH COURSE in ORAL LAW 2011 SUMMER SEMINAR at MRC PART 4 - RISHONIM, ACHARONIM and MODERN PSAK Vhju Kjr ,Arsn Rbnx
    dbhbn ovrct [email protected] 1 sxc CRASH COURSE IN ORAL LAW 2011 SUMMER SEMINAR AT MRC PART 4 - RISHONIM, ACHARONIM AND MODERN PSAK vhju kjr ,arsn rbnx OVERVIEW OF THE 4 PERIODS OF MESORAH PERIOD I: MATAN TORAH (1313 BCE ) TO PURIM (356 BCE ): AGE OF TANACH ; PROPHECY ; PRE -GALUT PERIOD II: PURIM (356 BCE ) TO THE SEALING OF THE TALMUD ( C.500 CE ): AGE OF CHAZAL ; CRYSTALLIZATION AND FORMALIZATION OF ORAL LAW; MISHNA ; GEMARA PERIOD III: SEALING OF TALMUD ( C500 CE ) TO SHULCHAN ARUCH ( C1500): ANALYSIS AND DEFINITION OF PRACTICAL HALACHA ; CODIFICATION ; GEONIM ; RISHONIM PERIOD IV: SHULCHAN ARUCH (1500 CE ) TO PRESENT DAY : UNIFIED PSAK ; ACHARONIM A] THE SEALING OF THE T ALMUD B AVLI - xav ,nh,j vtruv ;ux tbhcru hat cr 'vban ;ux i,b hcru hcr 1. /up tghmn tcc Rebbi and Rabbi Natan (c.200 CE) were the generation to bring about the ‘end of the period of “Mishna”’. Rav Ashi and Ravina (c.450 CE) brought about the ‘end of hora’ah’. We will see in this shiur what that means. /tsunk, ohh,xtu vtruv ;ux vhnuhcu hxuh cr lkn vhr,cu 2. htrucx ibcr :iutd trhra cr ,rdht Rav Sherira Gaon (10C) wrote a historical document outlining the transmission on Torah to his day. In it he writes that the talmud was finally completed but the Savoraim (see below) in the time of R. Yosei (around 515 CE) ohhtu ,uumek ughdvu r,h ruzhp ,umrtv kfc ktrah urzp,b ubc hnhc urndu trndv rcja hat cr ka ihs ,hc rjtu 3. ovh,uchahc sunkk ktrah uxbfb tku vru, sunk, ygn,bu ,uxhhdc ohfrsv uac,abu okugc vyye v,cru oheujrv ihexugu vbhsnu vbhsn kfcu rhgu rhg kfc true wv rat ohshrav ohshjh ohmce,n tkt osuen uhva unf ,uccru ohpkt vbhsn kfc trndv rjt snga ihs ,hc kfu /tuv lthv ypanv lrs ovn ohgsuhu okuf ohnfjv hruchjc ohbhcnu vru,c ovh,ucaun eujr hbpn ktrah kfc uhagn uyap tk ,ucr ,ubhsn hbck ut u,bhsn hbck dhvbv ut ihe,v ut rzdu vbhsnu /ohfrsv aucau o"cnrk vezjv shk vnsev The Rambam brings the reason for the sealing for the Talmud.
    [Show full text]
  • Clarification of R. Hirsch's Concepts - a Rejoinder
    Shelomoh Eliezer Danziger As expected, the critique of Rabbi Samson Raphael Hirsch's ideology that was presented by Rabbi Howw ard I. Levine in our Spring "1963 issue, stirred a great deal of controversy, especially among the numerous ardent followers of the Hirschian approach. Rabbi Danziger, the author of this rejoinder, is a graduate of Columbia University, was ordained at Yeshiva University, and presently teaches at the Mesivta Rabbi Samson Raphael Hirsch. CLARIFICATION OF R. HIRSCH'S CONCEPTS - A REJOINDER The Review Article entitled "En- of the day, followed by a smatter- during and Transitory Elements in ing of two subjects - Writing and the Philosophy of Samson Raphael Arithmetic. Do the secular sub- Hirsch" (Tradition, Spring 1963 ) jects comprise the major propor- is a long series of criticisms which, tion of this curriculum? Time al- if correct, would in effect discredit lotment, not the number of sub- R. lIirsch as the authoritative jects, is the criterion of importance. _ spokesman for traditional Judaism In that same chapter on "Educa-" in modern times. What follows is tion" which introduces the table of a point by point rebuttal, con- subjects, R. Hirsch has clearly in- densed somewhat for reasons of dicated what is more important: editorial economy. " "Therefore place your child also be- tween heaven and earth and acquaint TORAH AND GENERAL STUDIES it with the world. - But in every- thing - let it see - God. This is a The reviewer considered it sig- useful companion study for the study nificant that secular subjects comw of the Torah; it gives. a knowledge prise the major proportion of the of Nature and man.
    [Show full text]
  • A Taste of Torah
    Parshas Chukas June 18, 2021 A Taste of Torah Stories for the Soul Keep Talking by Rabbi Dov Holczer Watch Your Words This week’s parsha discusses the for ourselves at our much lower level; if Rabbi Mordechai Shapiro served as a rav in Miami Beach for decades until incident known as mei meriva (the the Torah has told us the tale, we ought his passing. In the early 1950s, he lived waters of strife). The Torah tells us that to learn from it. A basic question that in Eretz Yisrael. One Shabbos shortly following the death of Miriam, the water emerges from the story is the focus on after his arrival there, he visited the that had miraculously emerged from a speaking to the rock rather than striking Chazon Ish (Rabbi Avraham Yeshaya rock (in the merit of Miriam) ceased to it; why was this so important? Karelitz; 1878-1953) with his cousin, flow. The Jewish People complained to Rashi tells us that had Moshe spoken Rabbi Shlomke Berman, a great Moshe about the lack of water. Hashem to the rock, the Jewish People would Torah scholar who was a nephew of told Moshe to take his staff and speak have learned a valuable lesson: If an the Chazon Ish. to the rock, ordering it to give water for inanimate object such as a rock, which During their visit, the Chazon Ish the nation. receives neither reward nor punishment, asked Rabbi Berman for the time. Rabbi Shapiro was surprised, since As described by Rashi’s expansion of nonetheless responds to Hashem’s on Shabbos, leaving a private domain the verses, Moshe initially followed the orders, how much more so must we while wearing a watch is problematic orders of Hashem and spoke to the humans, who do receive reward and due to the restriction on carrying.
    [Show full text]