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Tilburg University Het begrip 'Ruach Ra'a' in de rabbijnse responsliteratuur van na 1945 Mock, Leon Publication date: 2015 Document Version Publisher's PDF, also known as Version of record Link to publication in Tilburg University Research Portal Citation for published version (APA): Mock, L. (2015). Het begrip 'Ruach Ra'a' in de rabbijnse responsliteratuur van na 1945: Een casestudy in de relatie tussen kennis over de fysieke wereld en traditionele kennis. [s.n.]. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 01. okt. 2021 Het begrip ‘Ruach Ra‘a’ in de rabbijnse responsaliteratuur van na 1945: een casestudy in de relatie tussen kennis over de fysieke wereld en traditionele kennis Proefschrift c ter verkrijging van de graad van doctor aan Tilburg University op gezag van de rector magnificus, prof. dr. E.H.L. Aarts, in het openbaar te verdedigen ten overstaan van een door het college voor promoties aangewezen commissie in de aula van de Universiteit op dinsdag 1 december 2015 om 14.15 door Leon Mock geboren op 11 augustus 1968 te Amsterdam. promotores prof. dr. m. J. H. M. poorthuis )ז"ל( .prof. dr. s. Z. Berger z.l Overige leden van de Promotiecommissie: prof. dr. G. A. M. rouwhorst prof. dr. A. Houtman prof.dr. I. E. Zwiep Dr. H. L. M. ottenheijm rabbijn drs. A.W. rosenberg inhoudsopgave Voorwoord Inleiding Probleemstelling xvi Onderzoeksvraag en doel xvii Stand van het onderzoek xviii Relevantie en wetenschappelijk belang xix Methodologie en werkwijze xx hoofdstuk 1 De Responsa-literatuur, vorming van het Corpus en de inhoudelijke aspecten van de teksten 1.1 Het genre van de responsa 1 1.2 De responsa-literatuur 3 1.2.1 Definitie 4 1.2.2 Internet en andere media 6 1.3 Vorm en presentatie van een responsa-publicatie 9 1.3.1 Intertextualiteit en referenties in responsa-literatuur 9 1.4 De vorming van het te onderzoeken corpus 12 1.4.1 Eerste fase: ‘ruach ra‘a’ als zoekterm 16 1.4.2 Tweede fase: Verfijnen van de zoektermen 19 1.4.3 Het uiteindelijke corpus van auteurs uit het Bar-Ilan project 21 1.4.4 Derde fase: Zoeken naar verwante termen 22 1.4.5 Vierde fase: resultaten exact beschreven 23 1.4.6 Vijfde fase: Gecombineerd zoeken op meerdere termen 33 1.4.7 Zesde fase: Het aanvullen van het responsa-project 36 1.4.8 Zevende fase: Het definitieve corpus 38 1.4.9 Culturele en etnische achtergrond 41 1.4.10 Primaire en secundaire bronnen 42 1.5 .1 Vorm– en inhoudsaspekten van de corpusteksten 43 1.5.2 Stijl en taalgebruik 43 1.5.3 Anoniem vs. geadresseerd 44 1.5.4 Inhoudelijke aspecten: thematiek 45 1.5.5 Historische setting 45 1.6 Conclusie 46 hoofdstuk 2 De Ruach Ra‘a in pre-moderne bronnen 49 2.1 Ruach in tenach 49 2.1.1 Ruach ra‘a in tenach 52 2.2 Ruach ra‘a in de literatuur van de tweede Tempel-periode 53 2.2.1 Dode Zee-rollen 54 2.2.2 Apocriefe en overige niet canonieke bijbelboeken 56 2.2.2.1 Tobit 56 2.2.2.2 Testament van solomon 57 2.3 Het Nieuwe testament 58 2.4 Talmoed: Demonen, geesten, schaduwen en andere gevaren 59 2.4.1 Ruach in de talmoed 64 2.4.2 Bezetenheid 66 2.4.3 Specifieke geesten: personificatie 69 2.4.4 Ruach ra‘a in de talmoed 72 2.5 Middeleeuwse talmoed-commentatoren 74 2.6 Middeleeuwse Codices 75 2.6.1 Maimonides 75 2.6.2 Tur en Sjoelchan Aroech 76 2.7 Kabbala en de ruach ra‘a 77 2.8 Conclusie 79 hoofdstuk 3 Centrale teksten over de Ruach Ra‘a in de responsa van het corpus 3.1 Babylonische talmoed 81 3.1.1 Berachot 60b 81 3.1.2 Berachot14b–15a 83 3.1.3 Berachot51a 84 3.1.4 Sjabbat 1 0 8 b – 1 0 9 a 8 5 3.1.5 Joma 77b / Chullien107b 86 3.1.6 Pesachiem112a 88 3.1.7 Niddah17a 89 3.1.8 Chullien105b 92 3.1.9 Sjabbat29b 93 3.2 Talmoedcommentatoren 94 3.2.1 De commentaren op Berachot 60b (3.1.1) 94 3.2.2 De commentaren op Sjabbat 108b –109a (3.1.4) 94 3.2.3 De commentaren op bJoma 77b | bChoellien 107b (3.1.5) 94 3.2.4 De commentaren op Pesachiem 112a (3.1.6) 95 3.2.5 De commentaren op Sjabbat 29b (3.1.9) 95 3.3 Mystieke bronnen: Zohar 96 3.3.1 Zohar Inleiding 10b 96 3.3.2 Zohar Bereesjiet 53b 98 3.3.3 Zohar Wajisjlach 169b 98 3.3.4 Zohar Wajesjev 184b 99 3.3.5 Zohar Mikets 198b 101 3.4 Halachische codices: Sjoelchan Aroech 101 3.5 Post-Zohar kabbalistische bronnen 104 3.5.1 Vital, Pri Ets Chajim, Sja’ar Haberachot, H.5 104 3.5.2 Kaf Hachajim op oH. 4, subpar. 1 en 32 105 3.5.3 Misjna Beroera, (Jisraël Meïr Hakohen, 1838–1933) 106 3.6 Conclusie 107 hoofdstuk 4 Een negental paradigmatische teksten uit het corpus 4.1 Thematische categorieën 109 4.1.1 Eten en drinken 110 4.1.2 In en om het menselijke lichaam 111 4.1.3 Fysieke ruimte en haar status 112 4.2 Drie benaderingen in het corpus: de object-, subject- & tekstgerichte 113 4.2.1 De analytische benadering van Brisk 114 4.2.2 Benadering 1: De ruach ra‘a als ‘object’ 118 4.2.3 Benadering 2: De ruach ra‘a bekeken vanuit het ‘subject’ 120 4.2.4 Benadering 3: De ruach ra‘a bekeken vanuit de teksten 121 4.3 Paradigmatische teksten uit de drie categorieën 121 4.3.1 Categorie eten & drinken: object-gerichte benadering 121 4.3.2 Categorie eten en drinken: subjectgerichte b e n a d e r i n g 1 2 4 4.3.3 Categorie eten & drinken: tekst-gerichte benadering 126 4.3.4 Categorie ruimte: object-gerichte benadering 132 4.3.5 Categorie ruimte: subject-gerichte benadering 143 4.3.6 Categorie ruimte: tekst-gerichte benadering 148 4.3.7 Categorie menselijke lichaam: object-gerichte benadering 159 4.3.8 Categorie menselijke lichaam: subject-gerichte benadering 162 4.3.9 Categorie menselijke lichaam: tekstgerichte benadering 168 4.4 Atypische teksten: de restgroep 172 4.4.1 Ruach ra‘a als psychische factor 174 4.4.2 Ruach ra‘a en de sjabbatwetten 176 4.5 Conclusie 178 hoofdstuk 5 Ruach Ra‘a: verklaringsmodellen tussen de materiële en geestelijke wereld 5.1 Kennisparadigmata ten aanzien van de ruach ra‘a: 181 5.1.1 Het talmoedisch kennisparadigma: geneeswijzen, voeding en anatomie van mens en dier 183 5.1.2 Talmoedische voorschriften als geopenbaarde kennis 185 5.2 Oorsprong van de ruach ra‘a 186 5.2.1 Verschijningsvorm I: onreine Geest 188 5.2.2 Verschijningsvorm II: de nacht 190 5.2.3 Verschijningsvorm III: nagels (van handen & voeten) 192 5.2.4 Verschijningsvorm IV: viezigheid en vuil 197 5.2.5 Vergeestelijking: van fysiek vuil naar onzuiverheden 198 5.3 Effecten van de ruach ra‘a 201 5.3.1 Contacttheorie 201 5.3.2 Type I: impliciete verwijzingen naar effecten 205 5.3.3 Type II: Misjne Halachot en Divré Jatsiv ziekten en ongelukken 2o8 5.3.4 Type III: Geestelijke effecten – Jitschak Jeranen 213 en Tesjoewot Hahanwagot 5.3.5 Type IV: geestelijke én fysieke effecten – Tesjoewot Wehanhagot en Riwawot Efraïm 216 5.4 Atypische teksten uit het corpus: theorie en remedies 218 5.4.1 ‘synthese’ tussen ruach ra‘a en de moderne wetenschap 218 5.4.2 De ruach ra‘a beheersen: martelaarschap, gebed en tora-studie 220 5.5 Conclusie 223 hoofdstuk 6 De theologieën van het corpus 6.1 Theoretisch kader 228 6.1.1 De nadruk op het zwaardere standpunt (choemra) 230 6.1.2 Holistische omgang met teksten: De Misjna Beroera 231 6.1.3 Halacha en meta-halacha 232 6.1.3.1 Magie als meta-halacha 235 6.1.4 Wetenschappelijke kennis versus religieus denken 237 6.2 De auteurs van het corpus en de rabbijnse literatuur 239 6.2.1 Magisch-demonisch 240 6.2.2 Rationalistisch: maimonides 242 6.2.3 Pragmatisch 244 6.2.3.1 De tosafisten en de shibta 245 6.2.3.2 De mordechai en het gepelde ei 245 6.2.4 Handenwassen na het opstaan: relativerende observaties 247 6.2.4.1 De Jam sjel Sjlomo (sjlomo Luria, 16e eeuw) 247 6.2.4.2 De maharam ben Chaviv 248 6.2.5 De Jabia Omer : een voorbeeld 249 6.2.5.1 Reconstructie van de halachische praxis uit teksten 250 6.2.5.2 Magisch-mystieke elementen 252 6.2.5.3 De grenzen van het discours: de Misjna Beroera en de Chazon Iesj 254 6.3 Technologie, de moderne wereld en het corpus 255 6.3.1 Moderne transportmiddelen 255 6.3.2 Het moderne toilet en badkamer 256 6.3.3 De moderne voedselindustrie 257 6.3.3.1 IJskasten 258 6.3.4 De buitenkant van de moderne wetenschap: technologie 259 6.3.4.1 De ‘veranderde natuur’ en het corpus 260 6.3.4.2 Het magische talmoedische paradigma herbevestigd? 263 6.4 Conclusie 265 hoofdstuk 7 De Ruach Ra‘a: de sociologische en antropologische aspecten 7.1 Theoretische contouren van de ruach ra‘a 269 7.1.1 De ruach ra‘a en ritueel 271 7.1.2 De ruach ra‘a als rite de passage 276 7.1.3 De ruach ra‘a als ‘ritual of Affliction’ 278 7.1.4 De ruach ra‘a en Bijbelse reinheidswetten 282 7.1.5 Mary Douglas en (on)reinheid 284 7.1.5.1 Reinheidswetten, sociale ordening en kosmologie 286 7.1.6 Douglas’ typologieën van samenlevingen 288 7.2 Toepassingen van het theoretische kader op het corpus 292 7.2.1 De binnengrenzen: kinderen 293 7.2.1.1 Het kind en de ruach ra‘a – verschillende standpunten 295 7.2.1.2 Heiligheid, reinheid en de grenzen van de gemeenschap 297 7.2.2 Gender, vrouwen, en de ruach ra‘a 300 7.2.2.1 Het
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    THE DEEDS OF THE FATHERS ARE A SIGN FOR THE CHILDREN (BY RABBI DAVID HANANIA PInto SHLITA) is written, “For I have known him, in order This is why, among the ten trials that Abraham faced, that he may command his children and his none is described as a trial other than the one involving household after him, that they may observe Isaac, as it is written: “And G-d tried Abraham” (Genesis the way of the L-RD, to do righteousness 22:1). This is because Abraham did not sense the others and justice” (Genesis 18:19). as being trials, given that he was constantly performing IThis verset seems to indicate that the Holy One, blessed G-d’s will. When G-d told Abraham to offer his son as a be He, loved Abraham because he possessed the special burnt-offering, Abraham thought: “If I offer my son Isaac characteristic of “command[ing] his children and his household after him.” This is extraordinary, for Abra- as a burnt-offering, and he dies as a result, how will I be ham was a great tzaddik and possessed many virtues, able to teach my household the ways of Hashem? Be- especially chesed. This goes without mentioning the cause He commanded me, however, I will do so without fact that he overcame numerous trials and proclaimed arguing.” Since he overcame this trial, G-d said to him: Hashem’s Name to every wayfarer (Sotah 10b). He “Now I know that you fear G-d” (v.12). VAYEIRA humbled himself before G-d in saying, “I am but dust Furthermore, Abraham was not afraid to carry out this and ashes” (Genesis 18:27).

  • PDF Study Guide#2 for Ethics of the Fathers

    JUNE 1995 v"ba/ ztn/ 'c – ythx 'd VOLUME 16, No 6 /ttmnt vwt/ /tnab htkhgk Luach & Limud Personal Torah Study is dedicated in fond memory of its founder and first chairman Sander Kolitch k"z k"z vjna ketna w"c wsbx c"na/ tkxf 'd vwt/ lnt/ ,vwt/ cvte vwt/ yc ,vwt/ sntk A builder of Torah and Torah institutions whose dream of Luach & Limud has made daily Torah study a reality for thousands thwtgb /ae wfzkt Fritzi Kolitch k"z This prints on inside front cover v"g yvfv vhwe pxth /c edhhi d"ba/ ce v"f ltwc uwfz evh tswib ek u/tnct uvhhjc uhnhgbvt uhcvebv Published by ORTHODOX UNION Mandell I. Ganchrow, M.D., President Rabbi Raphael B. Butler, Executive Vice President Rabbi Pinchas Stolper, Senior Executive Orthodox Union National Limud Torah Commission Rabbi Sholom Rephun, Chairman Rabbi Levi Yitzchok Rothman, Vice Chairman Rabbi Jerry Willig, Vice Chairman Jeffrey Teitelbaum, Editor Acknowledgments: Luach Limud Personal Torah Study is an original concept for the presentation of Torah material, and incorporates the following. MISHNAH—A new translation of Mishnayot Mevuarot by Rabbi Pinhas Kehati published by the Department for Torah Education and Culture in the Diaspora of the World Zionist Organization — A product of the Kaplan Kushlick Foundation. Reprinted with permission. All rights reserved. ADDITIONAL MATERIAL— Excerpts from the works of Rabbi Abraham Twerski, M.D. Reprinted with permis- sion of ArtScroll/Mesorah Publications Ltd. All rights reserved. LUACH—An original translation of the Calendar of Synagogue Customs, according to the Halachic decisions of Rabbi Yosef Eliyah Henkin, Zt”l, published by the Ezras Torah Fund.
  • The Pirkei Avot Project

    The Pirkei Avot Project

    The Pirkei Avot Project A Communal Commentary on Pirkei Avot Written by members of Beth Sholom Congregation & Talmud Torah Shavuot 5780 / May 2020 Dedicated by Ellen & Marv Goldstein and Family בס’’ד ,Dear Friends We ask Hashem to .ותן חלקנו בתורתך :before the Shema אהבה רבה We read each day in the tefilah grant us a portion within the Torah. This communal commentary is exactly that - Beth Sholom’s portion in the Torah. We are all privileged to be part of a community that has prioritized Torah study in this way! May it be Hashem’s will that Beth Sholom continue to learn and study Torah together! -Rabbi Nissan Antine -Rabbi Eitan Cooper Shavuot 5780 Note: ❖ Some versions of Pirkei Avot differ in how they number each chapter and Mishnah. ❖ The English translation is provided by Dr. Joshua Kulp, from the Mishnah Yomit Archive found on www.sefaria.com. Thank you: Everyone who contributed Debra Band for cover art Judry Subar for editing Steven Lieberman for consulting Message from Ellen and Marv Goldstein & Family: We dedicate the Pirkei Avot Project to the Beth Sholom Community, who has enriched our lives with a love of learning and a deep connection to this community. (Goldstein family contributions to the commentary appear below): משנה אבות ד:יב ַרִבּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵ ר, יְהִי כְבוֹד תַּ לְמִידְ ָך חָבִיב עָלֶיָך כְּשֶׁ לְָּך, וּכְבוֹד ֲחֵבְרָך ְכָּמוֹרא ַרְבָּך, ָוּמוֹרא ַרְבָּך ְכָּמוֹרא שָׁמָ יִם: Pirkei Avot 4:12 Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, and the honor of your fellow like the reverence of your teacher, and the reverence ..
  • Moshevet Artzeinu Ekev

    Moshevet Artzeinu Ekev

    MOSHEVET ARTZEINU Menachem Av 22, 5781 - July 31, 2021 Ekev Parshat Ekev with Camp Rav Eliyahu Gateno In this week’s parasha, Moshe Rabbeinu speaks the land of Israel’s praises and mentions its special fruits – the famous shivat haminim through which Israel is lauded. “For the LORD your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill; a land Candle lighting of wheat and barley, of vines, gs, and pomegranates, a land of olive trees and honey; When you have 8:22PM (Camp Time 7:22PM) eaten your ll, give thanks to the LORD your God for the good land which He has given you.” The sages of the gemara argued about what beracha acharona is recited following the consumption Shabbos ends of one of the aforementioned seven species (Berachot 44a). In practice, we recite a beracha called 9:29PM (Camp Time 8:29PM) “me’ein shalosh”, a three-faceted blessing, in which we thank God specically for the shivat haminim. If we take a look at the dierent versions of this blessing, we notice that some versions lack the words “and we shall eat from its fruit, and be satiated from its goodness”, while others include them. The reason for this discrepancy is that there is an argument amongst the Rishonim as to whether these words need to be mentioned or not. The Ba’al Halachot Gedolot (a Rishon) holds that we shouldn’t say these words since it is not proper to love the Holy Land solely for the sake of its fruits, but rather for the fulllment of the mitzvot that are connected to it.