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Beitza Rosh Hashana
NOTES Rav Yosef said to Abaye: Th is is not so; rather, both according to me ֲ אַמר ֵל ּיה: ֵּבין ְלִד ִ ידי ֵּבין ְלַר ָּבה ִאית ָלן Apparently, the : ֶּׁשַיְּחפוֹר ְּבֶדֶקר – and according to Rabba we are of the opinion that the ruling is in Then he digs with a shovel conclusion is that Beit Shammai and Beit Hillel disagree ְּדַר ִּבי זֵ ָ ירא, ְוָהָכא ְּבָהא ָקא ַּ ִמפְלִגינַן: accordance with the opinion of Rabbi Zeira, and here we disagree over whether regular earth in a courtyard is muktze or ַר ָּבה ָסַבר, ִאי ִא ָ ּיכא ָﬠָפר ָּ ְלַמטה – with regard to this matt er: Rabba holds that if there is prepared whether it is considered prepared and may be carried and ִאין, ִאי ָלא – ָלא, ָחְי ׁ ִישינַן ִּדְלָמא earth beneath, yes, in that case one may slaughter an animal, but if used for covering (Rid). It is permitted to use the earth after there is no earth prepared beneath, no, he may not slaughter it at all. the fact, as the positive mitzva by Torah law to cover the ִמְמִל ְיך ְוָלא ָׁשֵחיט. ּוְלִד ִ ידי ( ַאְּדַר ָּבה), Why not? Rabba says: We are concerned that perhaps one will blood overrides the rabbinic prohibition against moving ָהא ֲﬠִד ָ יפא, ְּדִאי ָלא ָׁשֵרית ֵל ּיה ָאֵתי .(reconsider and not slaughter it at all, and he will have dug a hole on muktze objects (Shitta Mekubbetzet ְלִאְמ ּ נוֵﬠי ִּׂ ִמשְמַחת יוֹם טוֹב. וְ הוּא – a Festival unnecessarily. And according to my opinion, on the con- And that is when one has a shovel embedded The mishna alludes to this halakha, as it : ֶׁשֵיּׁש לוֹ ֶּדֶקר נָעוּץ -trary: Th is situation, in which he is permitt ed to dig fi rst, is prefer able, since if you do not permit him to dig in all cases for the pur- does not simply state: He digs and covers the blood, but pose of slaughter, he will be unable to eat meat and will refrain from rather: He digs with a shovel, which indicates that there is a shovel ready for this purpose (Ĥatam Sofer, 2nd ed.). -
Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו
Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו Morris Panitz, Ziegler School of Rabbinic Studies Introduction: The Consumer Boycott as a Resistance Strategy Consumer boycotts are a resistance strategy that draws heavily on the foundational principles of civil disobedience.1 An individual engaged in an act of civil disobedience “seeks not only to convey her disavowal and condemnation of a certain law or policy, but also to draw public attention to this particular issue and thereby to instigate a change in law or policy.”2 The public sphere serves as the ideal forum for civil disobedience for two reasons. First, the target of the direct action is forced to confront the issue under the scrutiny of the public eye, thereby raising the stakes for how the issue is dealt with. Ideally, the public will hold the target accountable for its response to the act of civil disobedience. Second, the calculation on the part of the target of whether or not to meet the demands of the protestors is partially determined by the following generated by the act of civil disobedience. Thus, the public sphere helps attract further support to instigate a change in law or policy. Consumer boycott campaigns are “where citizens act collectively and use their purchasing power to achieve economic, social or political objectives….Consumers can use their purchasing power as a kind of vote that is capable, among other things, of educating corporate 1 I am grateful to Rabbis Elliot Dorff and Aryeh Cohen for their thoughtful teaching and editorial remarks that shaped the development of this essay. -
Moshe Raphael Ben Yehoshua (Morris Stadtmauer) O”H Tzvi Gershon Ben Yoel (Harvey Felsen) O”H
6 Tishrei 5781 Eiruvin Daf 46 Sept. 24, 2020 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life Abaye sat at his studies and discoursed on this subject the ocean? — Rabbi Yitzchak replied: Here we are dealing when Rav Safra said to him: Is it not possible that we are with a case where the clouds were formed on the eve of dealing here with a case where the rain fell near a town the festival. But is it not possible that those moved away and the townspeople relied on that rain? — This, the other and these are others? — It is a case where one can replied, cannot be entertained at all. For we learned: A recognize them by some identification mark. And if you cistern belonging to an individual person is on a par with prefer I might reply: This is a matter of doubt in respect of that individual's feet, and one belonging to a town is on a a Rabbinical law and in any such doubt a lenient ruling is par with the feet of the people of that town, and one used adopted. But why shouldn’t the water acquire its place for by the Babylonian pilgrims is on a par with the feet of any the Shabbos in the clouds? May it then be derived from man who draws the water. -
Are There Any Jews in "The History of Sexuality"? Author(S): Daniel Boyarin Source: Journal of the History of Sexuality, Vol
University of Texas Press Are There Any Jews in "The History of Sexuality"? Author(s): Daniel Boyarin Source: Journal of the History of Sexuality, Vol. 5, No. 3 (Jan., 1995), pp. 333-355 Published by: University of Texas Press Stable URL: http://www.jstor.org/stable/4617177 Accessed: 09/02/2010 04:26 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=texas. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Texas Press is collaborating with JSTOR to digitize, preserve and extend access to Journal of the History of Sexuality. http://www.jstor.org -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Overviewof the Daf Distictive INSIGHT REVIEW and Remember
ט"ז שבט תשע “ ו Tuesday, January 26 2016 גיטין מ “ ד OVERVIEW of the Daf Distictive INSIGHT 1) Clarifying the Mishnah (cont.) The penalty for financial misdeeds כוון מלאכתו במועד ומת לא קנסו את בנו אחריו Another resolution to the contradiction between two Beraisos is presented. 2) A slave taken forcibly from a Jew O ur Gemara cites two examples of a person who acted im- A Baraisa rules that a slave taken as payment for a loan or by properly in order to gain financially. One is where a person in order not to , בכור an extortionist does not go free. intentionally inflicted a blemish onto a This ruling is unsuccessfully challenged. have to give the animal to the kohen and thereby keep it for Another unsuccessful challenge to this ruling is presented. himself, and the other is where a person sold his non - Jewish Rav rules that a slave that was sold to a blackmailer goes free. slave to a non - Jew. In both cases, the person is penalized. In The rationale for penalizing the owner is explained. the first case, the owner is not allowed to slaughter the animal 3) Selling a slave to a non - Jew based upon this particular wound, and in the second case, the R’ Yirmiyah asks a series of questions related to the ruling that slave must be redeemed, even at high cost. one who sells his slave to a non - Jew is obligated to set him free. The Mishnah in Moed Kattan (12b) teaches that although The Gemara answers only some of R’ Yirmiyah’s questions. -
Perek III Daf 9 Amud A
Perek III Daf 9 Amud a BACKGROUND Th is is a measure that was used in the past, but no longer in ַה ְי ׁ ָש ָנה. ָא ַמר ַר ִּבי ָיוֹח ָנן: ָה ֵדין ִ ּד ַידן ,Cups were made of various materials, including silver : ּכוֹס – the present. Rabbi Yoĥanan said: Th is is our measure today and Cup gold, glass, and clay. The cup is the smallest drinking vessel and ּהוא, ְו ָל ָּמה ָקֵרי ֵל ּיה ַﬠ ִּת ָיקה ִמן ְּב ִגין .it is not so old. Th e Gemara asks: Why does the tanna of the can hold about a quarter-log of liquid ַ ּד ֲהָוה ְּב ֵיוֹמי? baraita call this measure old when it was still being used in his day? -Th e Gemara answers: Some say that this measure was origi ִאית ְ ּד ָא ְמִרי: ַ ּד ֲהַות ְז ֵﬠ ָירא ְוַר ְּב ְּתָיא, nally small and it was made larger, and some say that aft er ְו ִאית ְ ּד ָא ְמִרי: ְ ּד ַאְז ִﬠ ָירא, ְו ָלא ַאְז ִﬠ ָירא it was enlarged it was again made smaller, but not as small as ְּכ ָמה ַ ּד ֲהַות. it had been originally. Since this measure was not of the same size at all times, the tanna of the baraita was precise when he said that a quarter-log is equal to the old measure of one-eighth. So too, Rabbi Yoĥanan was precise when he said that this was the measure used in his day. Th e Gemara asks: In terms of the measures currently in use, what ַּכ ָּמה ּהוא ׁ ִש ּיעור ׁ ֶשל ּכוֹס? ַר ִּבי ֵיוֹסי B is the measure of a cup that holds a quarter-log? Rabbi Yosei ְּב ׁ ֵשם ַר ִּבי ֵיוֹסי ֶּבן ָּפִזי ְוַר ִּבי ֵיוֹסי ַּבר in the name of Rabbi Yosei ben Pazi and Rabbi Yosei bar ֵּב ָיבי ְּב ׁ ֵשם ַר ִּבי ׁ ְש ּמו ֵאל: ֶא ְצ ָּב ַﬠִיים Beivai in the name of Rabbi Shmuel said: Two fi ngers long by ַﬠל ֶא ְצ ָּב ַﬠִיים ַﬠל ּרום ֶא ְצ ַּבע ּו ֶמ ֱח ָצה two fi ngers wide by the height of one and a half fi ngers and .one-third of a fi nger ּו ׁ ְש ִל ׁיש ֶא ְצ ַּבע. -
Daf Ditty Shekalim 21-Dolabra
Daf Ditty Shekalim 21:Burial Tools/Dolabra The "Tombs of the Kings", believed to be the tomb of Queen Helene of Adiabene; 19th-century lithograph by William Henry Bartlett رﻮﺒﻗ :Keveri HaMlakhim; Arabic רבק י כלמה םי :The Tombs of the Kings (Hebrew French: Tombeau des Rois) are a rock-cut funerary complex in East ; ﻦﯿطﻼﺴﻟا Jerusalem believed to be the burial site of Queen Helene of Adiabene (died c. AD 50–56). The tomb is mentioned by Josephus who writes about Helena, queen of Adiabene, a small kingdom from Mesopotamia (today part of Kurdistan, northern Iraq) who came to Jerusalem at the end of the Second Temple Period. Her family converted to Judaism and built a palace in the area today known as the City of David. Helena's son Monobaz II had her remains and those of his brother buried "three stadia from Jerusalem." Medieval Europeans mistakenly identified the tomb as belonging to the kings of Judah.1 1 https://www.haaretz.com/israel-news/.premium.MAGAZINE-france-orthodox-jews-archaeologists-battle-over-e-j-lem-s-tomB- of-the-kings-1.6766370 1 Halakha 1 · MISHNA The mishna discusses the ritual purity of items found either in the Temple or in Jerusalem and its environs, in continuation of the previous chapter’s discussion of found money, animals, or meat. All the spittle that is found in Jerusalem is ritually pure. Since neither ritually impure people nor gentiles were commonly present in Jerusalem, the Sages decreed an exception to the rule that spittle that is found is ritually impure since it presumably comes from one of those groups. -
Mishnah 1: If Two Women Each Made a Qab1 and They Touched One Another, Even If They Are of the Same Kind They Are Exempt
'ΪΓ3Ί pD D*tM TIU; v>3>3 ID rip ΓΙ* IVJJ·) ΨΨ i^V Ο'ψί >ΓΙψ :N fl)VÖ (fol. 59c) .moa ύ>»ι Ν'^ψι n»n ρ« ΠΠΝ nwN>\y "irw ijppi .p-no? inis Mishnah 1: If two women each made a qab1 and they touched one another, even if they are of the same kind they are exempt. But if both belong to the same woman and are of the same kind they are obligated2, different kinds3 are exempt. 5 1 They separately made bread are obligated since 2 > /4. dough and now are baking it together 2 If the doughs touch or are on in the same oven. Separately, the the same baking sheet. doughs are exempt but both together 3 This is defined in Mishnah 4:2. ηψκ Drip ·)3ηί> -ION .'^Ό D>\M >ΓΙψ :N (fol. 59d) rmiN wy rii?po ΠΠΝ Π\ΙΪΝ on ni-papo ο?ηψ JTj?p)o nj>N ηηκ π^ν on .πηΝ ηψΝ? oriiN wy πίτ?^ ο>ψ3 >jw .o>\w >ri\y? Dip» TÖ D3V .ΓΐίΟίρρ ΠΓΐίΜ ΓΙψίν Ν1Π ΐ\ΥΪ) Π13ρ» iniN η'ψίν Nin·) wibb oip)? tö γρπ ddp n>ri>>o .vytob >Γΐψ πη ί»κ JTjapjo ii'p-! 'pi τπ?Ρ2 ηίηίρρ .nisin I^SN ">? ^»ψ ,D>\M 'Γΐψ3 piiN Vwy riiv>i Halakhah 1: "Two women who each made," etc. Rebbi Johanan said, usually for women, one does not mind, two do mind4. They gave to one woman who minds5 the status of two women, to two women who do not mind the status of one woman. -
Daf Ditty Eruvin 46: the Leniency of Grief (And Eruvin)
Daf Ditty Eruvin 46: The leniency of Grief (and Eruvin) Under the wide and starry sky, Dig the grave and let me lie. Glad did I live and gladly die, And I laid me down with a will. This be the verse you grave for me: Here he lies where he longed to be; Home is the sailor, home from sea, And the hunter home from the hill. Robert Louis Stevenson 1 Rabbi Ya’akov bar Idi said that Rabbi Yehoshua ben Levi said: The halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, that one who was asleep at the beginning of Shabbat may travel two thousand cubits in every direction. Rabbi Zeira said to Rabbi Ya’akov bar Idi: Did you hear this halakha explicitly from Rabbi Yehoshua ben Levi, or did you understand it by inference from some other ruling that he issued? Rabbi Ya’akov bar Idi said to him: I heard it explicitly from him. 2 The Gemara asks: From what other teaching could this ruling be inferred? The Gemara explains: From that which Rabbi Yehoshua ben Levi said: The halakha is in accordance with the lenient opinion with regard to an eiruv. The Gemara asks: Why do I need both? Why was it necessary for Rabbi Yehoshua ben Levi to state both the general ruling that the halakha is in accordance with the lenient opinion with regard to an eiruv, and also the specific ruling that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri on this issue? Rabbi Zeira said: Both rulings were necessary, as had he informed us only that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, I would have said that the 3 halakha is in accordance with him whether this is a leniency, i.e., that a sleeping person acquires residence and may walk two thousand cubits in every direction, or whether it is a stringency, i.e., that ownerless utensils acquire residence and can be carried only two thousand cubits from that place. -
Humor in Talmud and Midrash
Tue 14, 21, 28 Apr 2015 B”H Dr Maurice M. Mizrahi Jewish Community Center of Northern Virginia Adult Learning Institute Jewish Humor Through the Sages Contents Introduction Warning Humor in Tanach Humor in Talmud and Midrash Desire for accuracy Humor in the phrasing The A-Fortiori argument Stories of the rabbis Not for ladies The Jewish Sherlock Holmes Checks and balances Trying to fault the Torah Fervor Dreams Lying How many infractions? Conclusion Introduction -Not general presentation on Jewish humor: Just humor in Tanach, Talmud, Midrash, and other ancient Jewish sources. -Far from exhaustive. -Tanach mentions “laughter” 50 times (root: tz-cho-q) [excluding Yitzhaq] -Talmud: Records teachings of more than 1,000 rabbis spanning 7 centuries (2nd BCE to 5th CE). Basis of all Jewish law. -Savoraim improved style in 6th-7th centuries CE. -Rabbis dream up hypothetical situations that are strange, farfetched, improbable, or even impossible. -To illustrate legal issues, entertain to make study less boring, and sharpen the mind with brainteasers. 1 -Going to extremes helps to understand difficult concepts. (E.g., Einstein's “thought experiments”.) -Some commentators say humor is not intentional: -Maybe sometimes, but one cannot avoid the feeling it is. -Reason for humor not always clear. -Rabbah (4th century CE) always began his lectures with a joke: Before he began his lecture to the scholars, [Rabbah] used to say something funny, and the scholars were cheered. After that, he sat in awe and began the lecture. [Shabbat 30b] -Laughing and entertaining are important. Talmud: -Rabbi Beroka Hoza'ah often went to the marketplace at Be Lapat, where [the prophet] Elijah often appeared to him. -
Translated Into English with Notes
SOTAH TRANSLATED INTO ENGLISH WITH NOTES, GLOSSARY AND INDICES INTRODUCTION The Gemara offers a homiletic explanation why this Tractate follows immediately on Nazir, in the same way that the Biblical chapters on the two themes adjoin, viz., it teaches that whoever witnesses a suspected woman in her disgrace should withhold himself from wine (2a). The moral was thereby drawn that intemperance tends to weaken the power of resistance to temptation and leads to lewdness. The name of the Tractate, Sotah, is derived from the verb satah in Numbers V, 12, If any man's wife go aside (sisteh). The Sotah is a woman who, suspected by her husband of infidelity, has to submit to the ordeal of drinking the bitter water to establish her innocence. The main subject treated in the Tractate is accordingly the Scriptural section Numbers V, 12-31, which is examined in the closest detail. The Tractate Sotah is important for the reason that it is the only source of information at our disposal relating to the ordeal of the bitter water as practised by the Hebrews. Josephus (Ant. III, xi, 6) merely summarises the law as it is found in the Bible. The Scriptures give no instance of the ordeal being carried out, although some commentators detect a reference to it in Psalm CIX, 18, He clothed himself also with cursing as with a garment, and it came into his inward parts like water. It would be hazardous to argue from the silence of the earlier Hebrew literature that the ritual described in Numbers V was not put into operation.