פ" תש תמוז 'ד חקת פרשת 7Th Year, Edition 341 June 26, 2020 Please Feel Free to Print Some Copies of This
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Etzionupdate from Yeshivat Har Etzion
בסד Summer 5777/2017 etzionUPDATE from Yeshivat Har Etzion Etzion Foundation Dinner 2017 On Wednesday March 29, hundreds of when Racheli delivered words of thanks The dinner culminated with dancing, friends gathered for the annual Etzion and chizuk. All the honorees appeared in bringing together all the members of the Foundation Dinner. The Foundation was a video presentation that also featured Gush community – Ramim and alumni, proud to present the Alumnus of the Year Roshei Yeshiva, Ramim, peers, children parents and children all rejoicing arm in award to Rabbi Jeffrey Kobrin ’92PC and and talmidim. The videos can be viewed at arm. Yair Hindin ‘98 commented, “It‘s this Michelle Greenberg-Kobrin. Simcha and http://haretzion.org/2017-honorees sense of community that always pulses Barbara Hochman, parents of Ayelet ’11MO through the Grand Hyatt during the Gush Rosh Yeshiva Rav Mosheh Lichtenstein and Ariel ’13, were honored with the dinner, this sense of the common bonds we spoke nostalgically and passionately of Parents of the Year award. all share, that keeps me coming back year the early days of his family’s aliyah and after year.” The Dor l’Dor Award was given to the state of the Yeshiva upon their arrival. Rav Danny Rhein his daughter, Describing the present, he noted the near Before the dinner, a reception was held Racheli (Rhein) Schmell ’07MO, whose impossibility of imagining not only the honoring the alumni of ’96 and ’97 on their combined warmth exponentially impacts current success of Gush but also the ever- 20th anniversary. In honor of the occasion, the tone and flavor of both Yeshivat Har growing presence that Migdal Oz has on the students from those years formed Etzion and Migdal Oz. -
Download Ji Calendar Educator Guide
xxx Contents The Jewish Day ............................................................................................................................... 6 A. What is a day? ..................................................................................................................... 6 B. Jewish Days As ‘Natural’ Days ........................................................................................... 7 C. When does a Jewish day start and end? ........................................................................... 8 D. The values we can learn from the Jewish day ................................................................... 9 Appendix: Additional Information About the Jewish Day ..................................................... 10 The Jewish Week .......................................................................................................................... 13 A. An Accompaniment to Shabbat ....................................................................................... 13 B. The Days of the Week are all Connected to Shabbat ...................................................... 14 C. The Days of the Week are all Connected to the First Week of Creation ........................ 17 D. The Structure of the Jewish Week .................................................................................... 18 E. Deeper Lessons About the Jewish Week ......................................................................... 18 F. Did You Know? ................................................................................................................. -
Community Learning Programs
Weekly Gemara Shiur Zichron Gedaliah Bais Medrash Program Rabbi Avrom Landesman 2012 Wednesday Nights, 8:30- 9:30 pm Tuesday Evenings at 8:00 pm YISE Bais Medrash Fairfax Kollel 1132 Arcola Avenue Community Wednesday Nights, 7:45-9:00 pm Session Dates Congregation Ahavat Israel 5772 Winter November 1–March 27 Learning 5772 Summer April 24–June 26 3939 Prince William Drive 5772 Elul August 28–September 11 Fairfax, VA 22031 5773 Winter Starts October 16 Jointly run with Chabad Lubavitch of Northern Virginia Programs For men and women Classes and Instructors Machshava [Jewish Thought] by Rabbi Y. Scher Classes and Instructors of the Gemara Sukkah by R. J. Cohen Gemara by Rabbi Akiva Leiman Mishna Berurah by Rabbi Eli Reingold Book of Samuel and Jewish Topics by Rabbi Moshe Chaim Blate Advanced Gemara Beitzah by Rabbi M.C. Blate Book of Shoftim(for women only) by Mrs. Esti Teitelbaum Chavrusas always available See website http://www.fairfaxkollel.org Special Sessions The Yeshiva of Greater Washington’s Community YISE Belenofsky Sanctuary Learning Program continues the long tradition For men and women February 28 Rabbi Aaron Lopiansky, Purim of high quality Torah education established by March 20 Rabbi Eli Reingold, Pesach: What Do We Tell the our founder HaRav Gedaliah Anemer, zt”l, for Children, Part II May 22 Rabbi Aaron Lopiansky, Shavuos All shuirim take place at the Boys Campus, the Greater Washington community. The Kollel June 26 Rabbi Aaron Lopiansky, Approaching the Three Weeks 1216 Arcola Avenue, Silver Spring, MD, Zichron Amram and the staff of the Yeshiva host or August 28 Rabbi Aaron Lopiansky, Yamim Noraim unless otherwise noted. -
Beat It! the Ritual Of
Beat It! The Ritual of H avatat A m vot Bradley ShavitArtson O ne of Judaism’s oddest rituals is that of beating the amvot (willow fronds) during the services for Hoshanah Rabbah, the final Hoi ha-Mo’ed day of Sukkot. While there is no explicit commandment in the Torah, the rab bis of the Mishnah and Talmud understand the ritual of the aravah to be d’o- raita} A ritual which was originally distinctive to the Temple, in which the aravot were laid by the sides of the altar and paraded around that altar on each day of Sukkot, its transfer and transformation to the synagogue (in which the aravah is no longer paraded, but beaten) leaves us with a series of unanswered questions: there is an ancient dispute about how it is to be performed (and where). Most perplexing of all, there is no persuasive explanation for why it is contemporary practice to beat the aravot against the floor. As anthropologist and folklorist Theodor Gaster notes: “so different a meaning is now read into it [the ritual of the willow] that its original purport can no longer be recog nized.”2 A similar admission of ignorance, from a more traditionally-religious source, affirms that “this custom of beating the aravah on the ground con tains profound esoteric significance, and only the Great of Israel merit the knowledge of those secrets. The uninitiated should intend merely to abide by the custom of the Prophets and the Sages of all the generations.”3 Why do we beat the willow? 1 See Sukkah 43b. -
Wertheimer, Editor Imagining the Seth Farber an American Orthodox American Jewish Community Dreamer: Rabbi Joseph B
Imagining the American Jewish Community Brandeis Series in American Jewish History, Culture, and Life Jonathan D. Sarna, Editor Sylvia Barack Fishman, Associate Editor For a complete list of books in the series, visit www.upne.com and www.upne.com/series/BSAJ.html Jack Wertheimer, editor Imagining the Seth Farber An American Orthodox American Jewish Community Dreamer: Rabbi Joseph B. Murray Zimiles Gilded Lions and Soloveitchik and Boston’s Jeweled Horses: The Synagogue to Maimonides School the Carousel Ava F. Kahn and Marc Dollinger, Marianne R. Sanua Be of Good editors California Jews Courage: The American Jewish Amy L. Sales and Leonard Saxe “How Committee, 1945–2006 Goodly Are Thy Tents”: Summer Hollace Ava Weiner and Kenneth D. Camps as Jewish Socializing Roseman, editors Lone Stars of Experiences David: The Jews of Texas Ori Z. Soltes Fixing the World: Jewish Jack Wertheimer, editor Family American Painters in the Twentieth Matters: Jewish Education in an Century Age of Choice Gary P. Zola, editor The Dynamics of American Jewish History: Jacob Edward S. Shapiro Crown Heights: Rader Marcus’s Essays on American Blacks, Jews, and the 1991 Brooklyn Jewry Riot David Zurawik The Jews of Prime Time Kirsten Fermaglich American Dreams and Nazi Nightmares: Ranen Omer-Sherman, 2002 Diaspora Early Holocaust Consciousness and and Zionism in Jewish American Liberal America, 1957–1965 Literature: Lazarus, Syrkin, Reznikoff, and Roth Andrea Greenbaum, editor Jews of Ilana Abramovitch and Seán Galvin, South Florida editors, 2001 Jews of Brooklyn Sylvia Barack Fishman Double or Pamela S. Nadell and Jonathan D. Sarna, Nothing? Jewish Families and Mixed editors Women and American Marriage Judaism: Historical Perspectives George M. -
Tazria-Metzora Vol.30 No.31.Qxp Layout 1
21 April 2018 6 Iyar 5778 Shabbat ends London 8.58pm Jerusalem 7.50pm Volume 30 No. 31 Tazria-Metzora Artscroll p.608 | Haftarah p.1172 Hertz p.460 | Haftarah p.477 Soncino p.674 | Haftarah p.702 In loving memory of David Yochanan ben Moshe Chair of Elijah, Dermbach, Germany. Before 1768. The Israel Museum, Jerusalem "On the eight day, the flesh of his skin shall be circumcised" (Vayikra 12:3). 1 Sidrah Summary: Tazria-Metzora 1st Aliya (Kohen) – Vayikra 12:1-23 bundle – sprinkle its blood seven times on the After childbirth, a lady would wait several weeks metzora. The metzora would also bring three before bringing an elevation offering (olah) and a animal offerings and three meal offerings. sin offering (chatat). Question: What types of animals did the metzora God told Moshe and Aharon that someone whose bring as offerings? (14:10) Answer on bottom of skin appeared to indicate a particular type of skin page 6. disease (tzara’at) would have to show the blemish 5th Aliya (Chamishi) – 14:21-32 to a Kohen (see p.4 article). The Kohen would A metzora who could not afford three animal evaluate and decide if the affliction was clearly offerings could instead bring one animal offering, tzara’at, thus rendering the person impure (tameh). one meal offering and two birds. If the case was unclear, the Kohen would quarantine the person for seven days, after which the Kohen 6th Aliya (Shishi) – 14:33-15:15 would re-inspect the afflicted area and declare Tzara’at also affected houses. -
The Memory of the Yom Kippur War in Israeli Society
The Myth of Defeat: The Memory of the Yom Kippur War in Israeli Society CHARLES S. LIEBMAN The Yom Kippur War of October 1973 arouses an uncomfortable feeling among Israeli Jews. Many think of it as a disaster or a calamity. This is evident in references to the War in Israeli literature, or the way in which the War is recalled in the media, on the anniversary of its outbreak. 1 Whereas evidence ofthe gloom is easy to document, the reasons are more difficult to fathom. The Yom Kippur War can be described as failure or defeat by amassing one set of arguments but it can also be assessed as a great achievement by marshalling other sets of arguments. This article will first show why the arguments that have been offered in arriving at a negative assessment of the War are not conclusive and will demonstrate how the memory of the Yom Kippur War might have been transformed into an event to be recalled with satisfaction and pride. 2 This leads to the critical question: why has this not happened? The background to the Yom Kippur War, the battles and the outcome of the war, lend themselves to a variety of interpretations. 3 Since these are part of the problem which this article addresses, the author offers only the barest outline of events, avoiding insofar as it is possible, the adoption of one interpretive scheme or another. In 1973, Yom Kippur, the holiest day of the Jewish calendar, fell on Saturday, 6 October. On that day the Egyptians in the south and the Syrians in the north attacked Israel. -
Chassidus on the Eh're 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) RE ’EH _ CHASSIDUS ON THE PARSHA + Dvar Torah The Merit of Charity Compound forms of verbs usually indicate thoroughness. Yet when the Torah tells us (14:22), “You shall fully tithe ( aser te’aser ) all the produce of your field,” our Sages derive another concept. “ Aser bishvil shetis’asher ,” they say. “Tithe in order that you shall become wealthy.” Why is this so? When the charity a person gives, explains Rav Levi Yitzchak, comes up to Heaven, its provenance is scrutinized. Why was this particular amount giv en to charity? Then the relationship to the full amount of the harvest is discovered. There is a ration of ten to one, and the amount given is one tenth of the total. In this way the entire harvest participates in the mitzvah but only in a secondary role. Therefore, if the charity was given with a full heart, the person giving the charity merits that the quality of his donation is elevated. The following year, the entire harvest is elevated from a secondary role to a primary role in the giving of the charit y. The amount of the previous year’s harvest then becomes only one tenth of the new harvest, and the giver becomes wealthy. n Story Unfortunately, there were all too many poor people who circulated among the towns and 1 Re ’eh / [email protected] villages begging for assistance in staving off starvation. -
Loving the Convert Prior to a Completed Conversion: with a Test Case Application of Inviting Conversion Candidates to Pesach Seder and Yom Tov Meals
147 Loving the Convert Prior to a Completed Conversion: With a Test Case Application of Inviting Conversion Candidates to Pesach Seder and Yom Tov Meals By: MICHAEL J. BROYDE and BENJAMIN J. SAMUELS Introduction The Torah enjoins us numerous times concerning the mitzvah of Ahavat ha-Ger,1 which literally means the love of the stranger or sojourner, though is primarily understood in Jewish legal sources to refer more specifically to loving the convert to Judaism.2 Furthermore, the Torah commands us that “you shall love your neighbor as yourself” (Leviticus 19:18), and also charges us to love God (Deuteronomy 6:4), creating multiple duties of love as halakhic obligations. This article will explore the question: When does the duty to love the convert commence and does it impact the con- version process? Does it apply only to a newly converted Jew, or to a Noahide who is in the process of converting, or even to a Gentile who has expressed an interest in converting? The process of conversion to Judaism can be divided into three fun- damental stages: In the first stage, the person makes a personal decision 1 See Leviticus 19:34; Deuteronomy 10:18-19. The Torah also prohibits oppress- ing the convert, “lo toneh” and “Lo tonu”—see Exodus 22:20; Leviticus 19:33; TB Bava Metzia 58b, 59b, and Ben Zion Katz, “Don’t Oppress the Ger,” Seforim Blog <https://seforimblog.com/2019/07/dont-oppress-the-ger/>. However, this article will not investigate the question of when the prohibition against oppressing a convert begins, which may or may not track in parallel with the mitzvah of Ahavat ha-Ger. -
Poroshas Ekev
ב''ה SERMON RESOURCE FOR SHLUCHIM DISTRIBUTION DATE: כח' אייר תשע'ג / TUESDAY MAY 8TH, 2013 PARSHA: במדבר / Bamidbar SERMON TITLE: Beilis & the Talmud on Trial Sponsored by Shimon Aron & Devorah Leah Rosenfeld & Family A PROJECT OF THE SHLUCHIM OFFICE In loving memory of ר' מנחם זאב בן פנחס ז''ל Emil W. Herman The author is solely responsible for the contents of this document. who loved and supported Torah learning. Bamidbar Beilis & the Talmud on Trial Believe it or not, in Jordan, the entire Talmud was recently translated to Arabic, with 20 volumes becoming available. It took over six years for 90 Arabic scholars to translate the Talmud from Aramaic to Arabic—and once it went to print, it went on sale all over the Arab world. The editors of the project pride themselves on the fact that it’s a first-ever and historical breakthrough. They explained that they wanted to present to the Arab academic world the roots of Jewish thinking as found in the Talmub Bavli, the Babylonian Talmud. And their translation has already been dubbed “the Ninety Translation.” But for all of Jewish history, Jews have had mixed feelings about translating the Talmud. On the one hand, it’s very good when people seek out Jewish thinking. But on the other hand, there can be major problems from this, because when they find certain expressions in the Talmud that have not been translated properly, they can be interpreted as attacks on other religions. And I’d like to give you one example of this. In the Ukrainian city of Kiev, over 100 years ago a few days before Pesach, a couple of kids were playing in a field, when they suddenly came across the body of a dead child lying in a cave. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
Association for Jewish Studies 43Rd Annual Conference December 18–20, 2011
43 ASSOCIATION FOR JEWISH STUDIES JEWISH FOR ASSOCIATION New York, NY 10011-6301 NY York, New 16th Street 15 West History Jewish for c/o Center Studies Jewish for Association 43ND ANNUAL CONFERENCE OF THE ASSOCIATION FOR JEWISH STUDIES DECEMBER 18–20, 2011 GRAND HYATT WASHINGTON WASHINGTON, DC 43 RD ANNUAL CONFERENCE RD ANNUAL DECEMBER 18–20, 2011 Association for Jewish Studies Association for Jewish Studies c/o Center for Jewish History 43rd Annual Conference 15 West 16th Street New York, NY 10011-6301 Program Book Contents Phone: (917) 606-8249 Fax: (917) 606-8222 E-mail: [email protected] Association for Jewish Studies Goals and Standards.................................................... 4 www.ajsnet.org Institutional Members.................................................................................................... 5 President AJS Staff Marsha Rozenblit, University of Maryland Rona Sheramy, Executive Director Message from the Conference Chair............................................................................. 6 Vice President/Membership Karen Terry, Program and Membership and Outreach Coordinator Conference Information................................................................................................ 8 Anita Norich, University of Michigan Natasha Perlis, Project Manager Vice President/Program Emma Barker, Conference and Program Program Committee and Division Coordinators........................................................... 9 Derek Penslar, University of Toronto Associate 2011 Award Recipients.................................................................................................