DOCSLIB.ORG

IU727 D^W P-ID Π^ΝΠ ΠΚ NWUH Mishnah 1: If

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
IU727 D^W P-ID Π^ΝΠ ΠΚ NWUH Mishnah 1: If -IU727 D^W p-ID Π^ΝΠ ΠΚ NWUH vyjon rma nis "ρ^ψ h? iQV ^RVl?1 M^ian :H ajwo (foi. 34d) rim τΐί< H? «^Vl?1 D'iw vipn nw!? i»n rmw NinwDi? liwmn -ion> ΚΪ ,o>i\y won row!? n»n o'ivy won τ -: τ ν · I · τ - · τ "τ τ τ - · τ ·· τ •pit «ν ηη ιτριψ ι-ι>?κ'> ν"!? ρ·) ,Ν'ηψ oipo> ri'jiij^o Tb *j>}io vby, ,τώί*ο Tb inii τηΜί rm τπν n!?n ιπν3 πηίΝ Τ · " Τ Υ TT TV TV Τ V τ Mishnah 1: If somebody marries a woman and contracts with her to sustain her daughter1 for five years, he is obligated to sustain her for five years2. If [the mother] was married3 to another man who contracted with her to sustain her daughter for five years, he is obligated to sustain her for five years. The first one cannot say, if she will come to live with me I shall sustain her, but he has to bring her support to her place4. Similarly, the two cannot say we shall support her in common, but one of them sustains her and the other gives the money equivalent to her sustenance. 1 From a prior marriage. be renegotiated. 2 Even if he divorces her mother 3 During the five years from her before the end of the five years, since marriage to the first. his obligation is towards the daughter, 4 Who is with her mother, in the and obligations towards minors cannot second husband's house. ιρηπο Nin nm ioy n^pai πψκπ rus Νψύπ :H ro^n (34d line 32) nin -ιυψ iriisn ,ιηρκ "ρηηιρ ^p1? ρ "pypyj >n-fl ijnv >a-> ρ ,rb .ft ·)γι>> ι>>η ί3>κ ft :p>n ίί'Νψ Ν^οη ft ι»η Νίπψ ripw:? i-pan HALAKHAH 1 527 wy .«poa ιπη .nairD nao^11? 1vyV 1? pvpw 'ai nwNn nis ηπίκ wy .rmsyfon njwo ιπη ,πψΝ WTp? nriiN .vnint? im -OHÖ vb n^yo rivni? rowa im -OH i> n!? in^ run ^ τ τ τ •· · τ τ τ - τ τ τ -• τ ι •• τ : κ- Halakhah 1: " If somebody marries a woman and had contracted with her," etc. How does he become indebted to her5? Do not Rebbi Johanan6 and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, he does not have to give to him7! Rebbi Simeon ben Laqish said, they gave it the status of an addition to the ketubah8. Then he should have to pay in the end9! They gave it the status of the gift for a woman's preliminary marriage10. Then he should pay up front11! They treated it as when one marries a woman preliminarily by promising to give her twelve silver denars within one year by delivering one silver denar's worth every month12. 5 Since obviously the intention of 8 A voluntary addition by the the groom was to feed the daughter groom to the minimal amounts of the with her mother in his house; if he had ketubah, which is protected by all known that he would divorce the privileges given to the ketubah. mother before the daughter reached 9 Not at the end of five years but marriageable age he would not have at the end of the marriage, when the agreed to these terms. Can he not entire ketubah becomes due claim now that he entered the immediately. But the Mishnah lets him obligation in error? pay off his obligation for the 6 In the Babli, 101b, he is remainder of the five years. reported to hold that an obligation 10 This is an awkward formulation entered into voluntarily cannot be of the answer given to the question in repealed, as pointed out by Tosaphot, the Babli (102a): The mother acquires 102a s. v. fO^K the rights for her daughter under the 7 Cf. Chapter 5, Halakhah 1. special rules for acquisition by the 528 KETUBOT CHAPTER TWELVE children of sums promised by the 11 Anything promised for respective parents when they decide on preliminary marriage has to be the marriage pact, cf. 5:1 (Notes 15,16), delivered at the preliminary marriage. 6:2 (Note 29). The acquisition of rights 12 The husband delivers by taking by mother and daughter as a the daughter to live in his house consequence of the oral promise of the together with her mother. groom. "I^Vl vn I1? OrJWJOJJ D>3\i> \ypn rm .'ill (34d line 38) vn .int? irm n)a-n Ν>Π ON-) ΐηύ on? Νΐη ON .tonm nan ,N>n ?qn .^iri irm no-jj κ>ηψ v? ίοηψ ,ννρίτη .rifiv Ν!?·) rfriy It was stated: He supports her the first five years, whether in inflation or in deflation. If [living expenses] were high and became low, if he was the cause13, he pays the high rate, if she was the cause, he pays the low rate. If they were low and became high, whether he was the cause or she was the cause, he pays the low rate14. That is, "the daughter neither ascends nor descends.15" 13 If he divorced the girl's mother living expenses which were the going by his own initiative before the end of rate at the time the contract was the contracted years. signed. 14 He obligated himself only for 15 Cf. Chapter 5:6, Note 154. iijv lin^i ·)13>Ν i^nn ιιρυ in ,·)3>3ΓΙ ιαη (34d line 42) .•>0 ϊψ nan >*ρ nwyo .>3ΊΙΟ?3 ,η^ >3ro .»pDip litnm .niiitp >>rf tö pjjiii in·) ι»η .Nin y? pos .rnnN κ*τη ,·»ον ion .i^yi-w nn> rwyoi rm .moN ντγι ' - τ τ : it ττ - τ τ *! - : τ ν τ .. - τ τ τ : ιτ τ τ ,ηϋίΊ N>m itttN Niinw rum Min ,i:o:?vy nn> nwym rw inio wt? Τ Τ Τ ν τ VT .· - ΤΤ τ - I τ HALAKHAH1 529 •>ι?ο rmo >>?? r£n ,rmit>p tö piJiii in") ο?'??! .παν ΉΟ .rmn 11? rmn .riNvtmi There16, we have stated: "The female children you will have by me shall live in my house and be supported by my estate," and it was stated about this: They will be clothed with garments supplied by me17. For whom does the daughter work? Let us hear from the following18: "The husband has to sustain her and they pay the cost of her sustenance." This means, he feeds her but she works for her husband19. Rebbi Yose20 said, this means that if somebody had agreed to sustain his daughter-in-law, he has to sustain her, but she works for his son. If he wants her to be with him21 but she does not want to, the law is with her, as we have stated: "They pay the cost of her sustenance." If she fell ill, it is as if she had married. If she died, is it as if she had married22? If she died, she already is dead23. 16 Mishnah 4:13. here Ktr 'st; an unlikely reading. 17 One should not interpret nijire 21 The daughter of his divorcee, in narrowly as "food" but more generally the case that her mother did not as "sustenance" (but excluding rent.) remarry. 18 Mishnah 12:2, about the wife's 22 Is the husband's obligation one daughter who marries while her that the wife's daughter's heirs can mother's (ex-)husbands continue to collect? support her. 23 The obligation ends with the 19 And if the daughter is still daughter's death. In the Babli, Baba unmarried, she works for herself. batra 140a, this is considered to be 20 Rosh (Chapter 12, #1) reads: obvious. Rebbi Assi; this means that he read 530 KETUBOT CHAPTER TWELVE 'PI Tö piJpiJ 24[ΐπ]·ι n'nwtpa n»n nan A tijvö (foi. 34d) D>pD3« row N'n-) win >3? o>p??o niiio in'riii} .πύί*)? rizs iimvi rop piniD vn D'np'sn .iin n^no Ν'ηψ omywp .my ιρΝψ "ipr^s D>3\i» vyjpn Mishnah 2: If the daughter25 married, the husband has to sustain her and they pay the cost of her sustenance. If they died26, their daughters are supported from unincumbered property but she is supported from mortgaged property since her status is that of a creditor27. The intelligent ones did write: On condition that I support your daughter for five years the entire time you are with me28. 24 In the ms: fxi "they do not." ex-husband. This is an obvious scribal error which 27 Her claim is that of her mother's has been corrected from the quote in ketubah. Halakhah 1. 28 Then the daughter's claim is 25 The one mentioned in Mishnah terminated if either the mother is 1. divorced or the mother or the husband 26 The mother's husband and/or died. rain:? π^ύύρι n»n -Din ·λ roi>n (34d line 49) "py>?\y 'ail ijnv ^Ί "P^sj^n .ion νπν -α i'pji> nn .Ίοψι IP rm?i> .ion \)·>φΎ n -pypw rr>"! .inns pwn> ,ΊΟΝ ^ητ> .Ίΐν >1"! ΊΪ2Η .ΠΠ^ΙΟψ l'^DP ΓΡ)?")? '11 ,·)ΐπ? Dm^Wpn nil's pN^io .inn i^irii .inns pwn> .nm ifooip Njmop •pp'ri 'pap o'iavivypn ninn·) n\iwn ·ρ*)?!?ι ηίνρηρ ηιψ!ρι Ν^πψ .n>)3n ' 1-1 ιρκ .ιοψι ΪΟΠ ηκ .ιοψ? o^vn lOWτ l ΪΟτΠτ IIN - ."TOWτ ! ΗΪ .lin HALAKHAH 2 531 Halakhah 2: "If the daughter married, the husband has to sustain her," etc.
Load more

Recommended publications
  • A Clergy Resource Guide
    When Every Need is Special: NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING A Clergy Resource Guide For the best in child, family and senior services...Think JSSA Jewish Social Service Agency Rockville (Wood Hill Road), 301.838.4200 • Rockville (Montrose Road), 301.881.3700 • Fairfax, 703.204.9100 www.jssa.org - [email protected] WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING PREFACE This February, JSSA was privileged to welcome 17 rabbis and cantors to our Clergy Training Program – When Every Need is Special: Navigating Special Needs in the Synagogue Environment. Participants spanned the denominational spectrum, representing communities serving thousands throughout the Washington region. Recognizing that many area clergy who wished to attend were unable to do so, JSSA has made the accompanying Clergy Resource Guide available in a digital format. Inside you will find slides from the presentation made by JSSA social workers, lists of services and contacts selected for their relevance to local clergy, and tachlis items, like an ‘Inclusion Check‐list’, Jewish source material and divrei Torah on Special Needs and Disabilities. The feedback we have received indicates that this has been a valuable resource for all clergy. Please contact Rabbi James Kahn or Natalie Merkur Rose with any questions, comments or for additional resources. L’shalom, Rabbi James Q. Kahn, Director of Jewish Engagement & Chaplaincy Services Email [email protected]; Phone 301.610.8356 Natalie Merkur Rose, LCSW‐C, LICSW, Director of Jewish Community Outreach Email [email protected]; Phone 301.610.8319 WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING RESOURCE GUIDE: TABLE OF CONTENTS SECTION 1: SESSION MATERIALS FOR REVIEW PAGE Program Agenda .........................................................................................................
    [Show full text]
  • The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
    The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself.
    [Show full text]
  • English Abstract
    English Abstract Sugya 1: Point of Departure (Berakhot 2a) Sugya 1 has been attributed by scholars to the sabora'im, sixth or seventh century Babylonian sages who added a post-editorial layer to the Talmud, predominantly in the form of introductory sugyot at the beginnings of tractates and chapters. Mishnah Berakhot 1:1, the first in the entire mishnaic corpus, opens with a question: "When do we begin reciting the Shema in the evenings?" Our sugya consists of a series of questions regarding the wording and "missing" context of this question. Close reading indicates an element of artificiality in these questions: they single out our mishnah either because it opens with a question, or because it does not define its terms, and because it assumes that day follows night - phenomena that are not in the least surprising, and in fact reflect standard mishnaic or rabbinic usage. The proposed answers are respectively either obvious or equally artificial, or they make use of selective citation in order to establish a chiastic structure in the mishnayot of the first chapter of Berakhot. Analysis indicates that each and every question and type of answer found in the sugya is found elsewhere in the Talmud, in other sugyot that have been attributed by scholars to the sabora'im. In each and every case the saboraic question or answer or formulation is less artificial and more appropriate in its other locus than it is in our sugya. It would thus seem that this entire sugya is the work of single late saboraic author, who pieced together a collection of typical saboraic comments from other places and applied them to the very first mishnah, in order create a "flagship" saboraic introductory sugya at the very beginning of the Talmud.
    [Show full text]
  • Mishnah 1: a Bald Spot in a Vineyard1: the House of Shammai Say 24 Cubits2 but the House of Hillel Say 16 Cubits
    'ran pis didh nmp .JITON V3")N"j onyv OnpiN J1>3 OTDn finij? :H 71)»» (fol. 29a) WW onpiN rpa o*i?n t?in)p ,n)9N rn.V>>> ww onpiN rp:n on?n nrn£ N>n w nm nYwv o^w onpiN DON rnwy o^i vn in* HW TO DGN rn/wy ww oip ON iyspisn :nnw cm tin jhw} rurriiy nnN mV>y ww Mishnah 1: A bald spot in a vineyard1: the House of Shammai say 24 cubits2 but the House of Hillel say 16 cubits. The circumference3 of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there4. If there are 16 cubits, one allows it space to be tended5 and the rest one may sow. 1 Here start the rules for kilaim in vintner will want to sow these plants as a vineyard, where the rules have to be soon as possible. more strict than for fields since other Instead of interpreting man nmp as crops in a vineyard make everything "bald spot in a vineyard" one might "sanctified". For a biblical basis of the think of "agricultural area in a vine- treatment of a partially dead vineyard, yard", cf. Chapter 2, Note 150. cf. Chapter 7, Note 44. 2 The cubit used to measure A dried-up vineyard cannot be vessels can be determined from successfully replanted unless lupines Mishnah Kelim 17:11 which states that and other nitrogen-enriching plants some authorities define liquid measures grow there for a few years.
    [Show full text]
  • The Talmud of Jerusalem
    THE TALMUD OP JEEUSALEM. TRANSLATED FOB THE FIRST TIME BY Dr. MOSES SCHWAB, OF THE "iilBLlOTHKqUE NATIOXALR," I'AKIS. .Jit. (>' (.'. VOL. L BEI^AKHOTH[. WILLIAMS AND NOEGATE, 14, HENRIETTA STREET, COVENT GARDEN. 1886. 5 PEEFAGE. The Talmud has very often been spoken of, but is little known. The very great linguistic difficulties, and the vast size of the work, have up to the present time prevented the effecting of more than the translation of the Mishna only into Latin and, later, in German. At the instance of some friends, we have decided upon publishing a complete textual and generally literal version of the Talmud, that historical and religious work which forms a continuation of the Old and even of the New Testament.^ "We are far from laying claim to a perfect translation of all the delicate shades of expression belonging to an idiom so strange and variable, which is a mixture of neo-Hebrew and Chaldean, and concise almost to obscurity. We wish to take every opportunity of improving this work. A general introduction will be annexed, treating of the origin, composition, spirit, and history of the Talmud. This introduction will be accompanied by : 1st. An Alphabetical Index of all the incongruous subjects treated of in this vast and unwieldy Encyclo- paedia; 2nd. An Index of the proper and geographical names; 8rd. Concordantial Notes of the various Bible texts employed, permitting a reference to the commentaries made on them (which will sometimes serve a^ Errata). This general introduction can, for obvious reasons, only appear on the completion of the present version.
    [Show full text]
  • Mishna Berura
    THE CODIFICATION OF JEWISH LAW AND AN INTRODUCTION TO THE JURISPRUDENCE OF THE MISHNA BERURA THE CODIFICATION OF JEWISH LAW AND AN INTRODUCTION TO THE JURISPRUDENCE OF THE MISHNA BERURA Michael J. Broyde and Ira Bedzow Boston 2014 Library of Congress Cataloging-in-Publication Data: A catalog record for this book as available from the Library of Congress. Copyright © 2014 Academic Studies Press All rights reserved Effective August 22, 2016, this book will be subject to a CC-BY-NC license. To view a copy of this license, visit https://creativecommons.org/licenses/by-nc/4.0/. Other than as provided by these licenses, no part of this book may be reproduced, transmitted, or displayed by any electronic or mechanical means without permission from the publisher or as permitted by law. Open Access publication is supported by OpenEmory. Cover design by Ivan Grave ISBN 978-1-61811-278-1 (hardback) ISBN 978-1-61811-279-8 (ebook) Published by Academic Studies Press in 2014 28 Montfern Avenue Brighton, MA 02135, USA [email protected] www.academicstudiespress.com ACKNOWLEDGMENTS any people have contributed in different ways to the writing of this book and we would like to thank them: M Thank you to the Center for the Study of Law and Religion, the Law School and the Tam Institute of Jewish studies, all at Emory University, who supported us in writing this work, and the editors at Hamline Law Review for reviewing and publishing an earlier version of portions of this book as an article. We particularly also want to thank Jerry and Chaya Weinberger, who supported our work in dedication to their son’s, Shmuel’s, bar mitzvah.
    [Show full text]
  • Narratology, Hermeneutics, and Midrash
    Poetik, Exegese und Narrative Studien zur jüdischen Literatur und Kunst Poetics, Exegesis and Narrative Studies in Jewish Literature and Art Band 2 / Volume 2 Herausgegeben von / edited by Gerhard Langer, Carol Bakhos, Klaus Davidowicz, Constanza Cordoni Constanza Cordoni / Gerhard Langer (eds.) Narratology, Hermeneutics, and Midrash Jewish, Christian, and Muslim Narratives from the Late Antique Period through to Modern Times With one figure V&R unipress Vienna University Press Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. ISBN 978-3-8471-0308-0 ISBN 978-3-8470-0308-3 (E-Book) Veröffentlichungen der Vienna University Press erscheineN im Verlag V&R unipress GmbH. Gedruckt mit freundlicher Unterstützung des Rektorats der Universität Wien. © 2014, V&R unipress in Göttingen / www.vr-unipress.de Alle Rechte vorbehalten. Das Werk und seine Teile sind urheberrechtlich geschützt. Jede Verwertung in anderen als den gesetzlich zugelassenen Fällen bedarf der vorherigen schriftlichen Einwilligung des Verlages. Printed in Germany. Titelbild: „splatch yellow“ © Hazel Karr, Tochter der Malerin Lola Fuchs-Carr und des Journalisten und Schriftstellers Maurice Carr (Pseudonym von Maurice Kreitman); Enkelin der bekannten jiddischen Schriftstellerin Hinde-Esther Singer-Kreitman (Schwester von Israel Joshua Singer und Nobelpreisträger Isaac Bashevis Singer) und Abraham Mosche Fuchs. Druck und Bindung: CPI Buch Bücher.de GmbH, Birkach Gedruckt auf alterungsbeständigem Papier. Contents Constanza Cordoni / Gerhard Langer Introduction .................................. 7 Irmtraud Fischer Reception of Biblical texts within the Bible: A starting point of midrash? . 15 Ilse Muellner Celebration and Narration. Metaleptic features in Ex 12:1 – 13,16 .
    [Show full text]
  • Midrash Rabbah on Chapter 2 of the Book of Ruth
    Tue 7 June 2011 B”H Dr Maurice M. Mizrahi ([email protected]) Congregation Adat Reyim Tikkun Lel Shavuot 5771 study session Midrash Rabbah on Chapter 2 of the Book of Ruth Soncino translation reformatted. Comments in italics. Ruth 2:1 1. And Naomi had a relative of her husband's, a man of wealth, of the family of Elimelech; and his name was Boaz. Midrash (Ruth Rabbah 4:3) AND NAOMI HAD A “MODA‟” OF HER HUSBAND'S, A MIGHTY MAN OF VALOR (Ruth 2:1). -The word "moda" means kinsman. [Rashi: Nephew.] -Alshich: Naomi avoided him because she was ashamed of having deserted her people in famine, while Boaz stayed. She thought Boaz would be angry Naomi brought a Moabitess with her to boot, and so she hesitated to ask him for support. -“Ish gibor chayil”: A man of „valor‟ or „wealth‟? Rashi: valor. Malbim: A man endowed with the highest human qualities, including magnanimity and dislike of ill-gotten gains. -R. Abbahu said: If a giant marries a giantess, what do they produce? Mighty men. Boaz married Ruth. Whom did they produce? David, of whom it is said, “Skillful in playing [music], and a mighty man of valor, and a man of war, and prudent in affairs, and a comely person and the Lord is with him” (1Sam. 16:18). -The Sages transform David‟s physical attributes into spiritual ones: -"Skilful in playing" refers to his knowledge of Scripture. -Talmud: R. Shefatiah further said in the name of R. Johanan: One who reads Torah without a melody… [is as if he said that God‟s statutes are not good][Ezek.
    [Show full text]
  • Daf Ditty Eruvin 4 Measurements
    Daf Ditty Eruvin 4 Measurements 1 ! ִיְמצּוֹחת , ְדְָָּיאוֹיתרא ִניְנהוּ 2 Rabbi Ḥiyya bar Ashi said that Rav said that the halakhot of partitions were transmitted to Moses from Sinai. The Gemara challenges this assertion as well: They are written in the Torah, as the fundamental principle that a partition ten handbreadths high establishes a separate domain is derived from the Torah. ְַָדּארמ ָמר : ָאןוֹר ְִתָּהﬠשׁ ְוַכפֶּוֹרת ַחֶטפ , ֵיֲהר ָכּןא ָהָרֲﬠשׂ As the Master said: The Holy Ark in the Tabernacle was nine handbreadths high, as the verse states that its height was a cubit and a half. A cubit contains six handbreadths, so its height totaled nine handbreadths. And the cover atop the Ark was one handbreadth, which total ten. There is a tradition that the Divine Presence does not descend into the domain of this world, which is derived from the verse that states that the Divine Presence would reveal itself from above the cover of the Ark. Apparently, a partition of ten handbreadths creates a separate domain. ָלא ִָיאכְצר , ִַיְלבּר ְיהָוּדה ְַָדּארמ : ַתַאמּ ְָןיִבּנ ְַָבּאמּה ַבּת ָהִשׁשּׁ . ַתַאמּ ִיםֵכּל ְַָבּאמּה ַבּת ִָהשֲּׁחמ The Gemara answers: The halakha transmitted to Moses from Sinai is necessary only according to the opinion of Rabbi Yehuda, who said: The cubit mentioned with regard to the building of the Tabernacle and the Temple was a large cubit of six handbreadths, whereas the cubit mentioned with regard to the sacred vessels was a cubit of five handbreadths. According to this opinion, the Ark, which was a cubit and a half, and its cover, which was a handbreadth, measured eight and a half handbreadths.
    [Show full text]
  • Silencing the Queen
    Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel und Peter Schäfer 115 Tal Ilan Silencing the Queen The Literary Histories of Shelamzion and Other Jewish Women Mohr Siebeck Tal Ilan, born 1956; 1991 Ph.D. on Jewish Women in Greco-Roman Palestine at the Hebrew University in Jerusalem; 1992-93 Guest Professor at Harvard; 1995 at Yale; 1997 at the Jewish Theological Seminary, New York; 1998 at Frankfurt University; since 2003 Professor at the Freie Universität, Berlin. ISBN 3-16-148879-2 ISBN-13 978-3-16-148879-5 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available on the Internet at http://dnb.ddb.de. © 2006 by Mohr Siebeck, Tübingen, Germany. 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, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen, printed by Guide-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. This book is dedicated to my parents, Shlomit and Amitzur Ilan, may they live long and happily. Acknowledgement This book is about the silencing of Jewish women from post-biblical antiquity in a long transmission process, down to our times. It traces the methods used to accomplish this end, and while doing so, throws light on some obscure histori- cal episodes, and suggests new readings for some well known (and other less known) texts.
    [Show full text]
  • Name and Etymology in the Midrash Genesis Rabbah Name Und Etymologie Im Midrasch Genesis Rabba
    Name and Etymology in the Midrash Genesis Rabbah Name und Etymologie im Midrasch Genesis Rabba MASTERARBEIT zur Erlangung des Mastergrades an der Kultur- und Gesellschaftswissenschaftlichen Fakultät der Universität Salzburg Zentrum für jüdische Kulturgeschichte Betreuerin: Univ.-Prof.in Dr.in Susanne Plietzsch eingereicht von CHRISTINA KATSIKADELI (9424798) Salzburg, am 1.6.2019 Abstract The present thesis is conceived of as a contribution to analysing early Rabbinic thought and heuristics in the context of the history of onomastics, the study of names. In particular, it focuses on the “etymology” of (mainly) biblical personal names and toponyms and the treatment of double names, as presented in the Midrash Genesis Rabbah. It is a commonplace that the early Rabbinic texts offer no support for the idea that the determination of lexical meaning also serves to clarify the historical relationship of the biblical word- forms, i.e. the early rabbis were not interested in etymological surveys from a modern point of view, cf. Samely (2002: 376). Nevertheless, the meaning interpretation of a biblical proper name according to the semantic value of its components in a narrative context is one of the most frequently employed metalinguistic structures found within the Hebrew Bible, and plays a prominent role in rabbinic literature as well. In the latter, not only the biblical name interpretation finds a direct continuation in the semantic analysis of names of biblical figures, but also names of earlier sages of the rabbinic tradition are analysed semantically. The thesis intends to sketch out a) a typology of the “etymologizing” devices and their form, i.e. which groups of names of personal names and toponyms are concerned and on which level these etymologies do occur: phonological, morphological, semantical, syntactical, and b) their function within the midrash as narratological elements: This point includes further linguistic devices such as the analysis of the biblical text in its wider semiotic constitution (as opposed to narrowly linguistic, based i.a.
    [Show full text]
  • Yirat Shamayim As Jewish Paideia
    Marc D. Stern Robert S. Hirt, Series Editor OF Awe of God 08 draft 07 balanced.indd iii 9/17/2008 8:52:54 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 Awe of God 08 draft 07 balanced.indd ii 9/17/2008 8:52:53 AM In Memory of My Parents Herman and Marion Stern Library of Congress Cataloging-in-Publication Data Yirat shamayim : the awe, reverence, and fear of God / edited by Marc D. Stern. p. cm. ISBN 978-1-60280-037-3 1. Fear of God – Judaism. 2. Orthodox Judaism. I. Stern, Marc D. BM645.F4Y57 2008 296.3’11 – dc22 * * * Distributed by KTAV Publishing House, Inc. 930 Newark Avenue Jersey City, NJ 07306 Tel.
    [Show full text]