Organization of the Talmud
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
URJ Online Communications Master Word List 1 MASTER
URJ Online Communications Master Word List MASTER WORD LIST, Ashamnu (prayer) REFORMJUDAISM.org Ashkenazi, Ashkenazim Revised 02-12-15 Ashkenazic Ashrei (prayer) Acharei Mot (parashah) atzei chayim acknowledgment atzeret Adar (month) aufruf Adar I (month) Av (month) Adar II (month) Avadim (tractate) “Adir Hu” (song) avanah Adon Olam aveirah Adonai Avinu Malkeinu (prayer) Adonai Melech Avinu shebashamayim Adonai Tz’vaot (the God of heaven’s hosts [Rev. avodah Plaut translation] Avodah Zarah (tractate) afikoman avon aggadah, aggadot Avot (tractate) aggadic Avot D’Rabbi Natan (tractate) agunah Avot V’Imahot (prayer) ahavah ayin (letter) Ahavah Rabbah (prayer) Ahavat Olam (prayer) baal korei Akeidah Baal Shem Tov Akiva baal t’shuvah Al Cheit (prayer) Babylonian Empire aleph (letter) Babylonian exile alef-bet Babylonian Talmud Aleinu (prayer) baby naming, baby-naming ceremony Al HaNisim (prayer) badchan aliyah, aliyot Balak (parashah) A.M. (SMALL CAPS) bal tashchit am baraita, baraitot Amidah Bar’chu Amora, Amoraim bareich amoraic Bar Kochba am s’gulah bar mitzvah Am Yisrael Baruch atah Adonai, Eloheinu Melech haolam, Angel of Death asher kid’shanu b’mitzvotav v’tzivanu Ani Maamin (prayer) Baruch She-Amar (prayer) aninut Baruch Shem anti-Semitism Baruch SheNatan (prayer) Arachin (tractate) bashert, basherte aravah bat arbaah minim bat mitzvah arba kanfot Bava Batra (tractate) Arba Parashiyot Bava Kama (tractate) ark (synagogue) Bava M’tzia (tractate) ark (Noah’s) Bavli Ark of the Covenant, the Ark bayit (house) Aron HaB’rit Bayit (the Temple) -
Portraiture and Symbolism in Seder Tohorot
The Child at the Edge of the Cemetery: Portraiture and Symbolism in Seder Tohorot MARTIN S. COHEN j i f the Mishnah wears seven veils so as modestly to hide its inmost charms from all but the most worthy of its admirers, then its sixth sec- I tion, Seder Tohorot, wears seventy of them. But to merit a peek behind those many veils requires more than the ardor or determination of even the most persistent suitor. Indeed, there is no more daunting section of the rab- binic corpus to understand—or more challenging to enjoy or more formidable to analyze . or more demoralizing to the student whose a pri- ori assumption is that the texts of classical Judaism were meant, above all, to inspire spiritual growth through their devotional study. It is no coincidence that it is rarely, if ever, studied in much depth. Indeed, other than for Tractate Niddah (which deals mostly with the laws concerning the purity status of menstruant women and the men who come into casual or intimate contact with them), there is no Talmud for any trac- tate in the seder, which detail can be interpreted to suggest that even the amoraim themselves found the material more than just slightly daunting.1 Cast in the language of science, yet clearly not founded on the kind of scien- tific principles “real” scientists bring to the informed inspection and analysis of the physical universe, the laws put forward in the sixth seder of the Mish- nah appear—at least at first blush—to have a certain dreamy arbitrariness about them able to make even the most assiduous reader despair of finding much fodder for contemplative analysis. -
Guide to Hebrew Transliteration and Rabbinic Texts
Guide to using Rabbinic texts: Transliteration issues: Hebrew has a different phonetic structure from English, and there is no universally accepted transliteration system. Therefore, the same title or word might show up in English works with diverse spellings. Here are a few things you can look for. Consonants ß The Hebrew letter b is usually an English B, but under some circumstances it is pronounced as a V. In those cases, it can be transliterated as either b, b, or v. (In German, it might even show up as a w.) ß Hebrew w can show up as either a v or a w. ß Hebrew x is an aspirated h sound, and is correctly transliterated as a h 9 (with a dot underneath). Ashkenazic Jews pronounce it as a gutteral, like the soft k (see below), and so it is often transliterated as a kh or ch. ß The Hebrew y, which is a Y consonant, might be transliterated as i or j (especially in German works). ß Similarly, the letter k is usually a simple K, but under some circumstances it is a guttural (Scottish/German) ch or kh sound, and is transliterated accordingly. ß Hebrew p can be either a P or F sound, depending on certain grammatical rules. In the latter case, it can be written as a p, p, f or ph. ß The Hebrew c is an emphatic S sound with no real equivalent in English. The correct transliteration is s,9 but Ashkenazic Jews generally pronounce it as a TZ sound, so that it will be transliterated as z, tz, ts, c or.ç. -
Of the Mishnah, Bavli & Yerushalmi
0 Learning at SVARA SVARA’s learning happens in the bet midrash, a space for study partners (chevrutas) to build a relationship with the Talmud text, with one another, and with the tradition—all in community and a queer-normative, loving culture. The learning is rigorous, yet the bet midrash environment is warm and supportive. Learning at SVARA focuses on skill-building (learning how to learn), foregrounding the radical roots of the Jewish tradition, empowering learners to become “players” in it, cultivating Talmud study as a spiritual practice, and with the ultimate goal of nurturing human beings shaped by one of the central spiritual, moral, and intellectual technologies of our tradition: Talmud Torah (the study of Torah). The SVARA method is a simple, step-by-step process in which the teacher is always an authentic co-learner with their students, teaching the Talmud not so much as a normative document prescribing specific behaviors, but as a formative document, shaping us into a certain kind of human being. We believe the Talmud itself is a handbook for how to, sometimes even radically, upgrade our tradition when it no longer functions to create the most liberatory world possible. All SVARA learning begins with the CRASH Talk. Here we lay out our philosophy of the Talmud and the rabbinic revolution that gave rise to it—along with important vocabulary and concepts for anyone learning Jewish texts. This talk is both an overview of the ultimate goals of the Jewish enterprise, as well as a crash course in halachic (Jewish legal) jurisprudence. Beyond its application to Judaism, CRASH Theory is a simple but elegant model of how all change happens—whether societal, religious, organizational, or personal. -
Farliga Förbindelser? Offerkult Och Intimitet I Rabbinska Tolkningar Av Höga Visan 4:16-5:1
1 / 66 Farliga förbindelser? Offerkult och intimitet i rabbinska tolkningar av Höga visan 4:16-5:1 Kristina Selen Masteruppsats i Hebreiska bibelns exegetik Höstterminen 2018, 30 hp Handledare: Göran Eidevall Teologiska fakulteten, Uppsala universitet 2 / 66 Innehållsförteckning 1. Introduktion......................................................................................................................................3 1.1 Inledning.............................................................................................................................3 1.2 Disposition..........................................................................................................................5 1.3 Syfte....................................................................................................................................6 1.4 Frågeställningar..................................................................................................................7 1.5 Teori....................................................................................................................................7 1.6 Metod..................................................................................................................................9 1.7 Material och avgränsningar..............................................................................................11 2. Analys av tre rabbinska tolkningar av Höga visan.........................................................................14 2.1 Rabbinsk hermeneutik och Höga -
Judges) “In All Your Gates” That They Are to Judge the People with Righteous Judgment
בייה PORTION DATE HEB DATE TORAH NEVIIM RENEWED Shoftim 18 Aug. 2018 7 Elul 5778 Deut. 16:18-21:9 Isa. 51:12-52:12 John 14:9-20 This week’s Torah portion starts with the qualification of shoftim (judges) “in all your gates” that they are to judge the people with righteous judgment. The Torah then describes how they are to judge against the accused. The Midrash questions the eligibility of judges. The immediate family of litigants are disqualified to judge as well as they are ineligible to testify as said, “The ahvot (fathers) shall not be put to death for the children, neither shall the children be put to death for the ahvot.” (Deut. 24:16) The Gemara interprets: fathers shall not be executed because of the testimony of sons, and vice versa.1 Rabban Shimon ben Gamliel (10 BCE-70 CE) said: Do not make light of justice, for it is one of the three legs of the world: justice, truth, and on peace. Therefore, we are to be mindful of not perverting justice as “you can cause the world to shake2 for it (justice) is one of the legs of Hashem’s Throne of Glory. “Righteousness and justice are the foundation of Your throne.” (Psa 85:15) The Proverbs 6:6-8 says, “Go to the ant, you lazy one; consider her halachot, and be wise: They have no guide, overseer, or ruler, yet she; Provides her food in the and gathers her food in the harvest.” The sages teach the ants has three stories in its home. -
Prospects of Japanese Translation of the Babylonian Talmud
Prospects of Japanese Translation of the Babylonian Talmud by Hiroshi Ichikawa Abstract An academic project of translating the Babylonian Talmud into Japanese was initiated by a president of private jewelry company in 1986 and sixteen volumes of it were published with the collaboration of more than ten Japanese scholars of the Bible and Judaism until 2016. In order to make an assessment for possible impacts of this trans- lation on Japanese cultural revitalization, the author tried to perceive the collision and struggles the Talmud has faced in transmitting itself to later generations even to the present days as it has still claimed its universal validity. It will be helpful to envisage Jewish intellectuals of the subsequent generations wondering what it was to live ac- cording to the Torah and the Talmud and how they coped with difficulties in facing the collision of foreign cultural impacts especially in the modern era. As the Japanese people had been profoundly influenced by Buddhism before the mod- ern era, the assumption of the similarity between the Buddhist notion of enlightenment through transmission of the ineffable truth and the similar notion of Rabbinic Judaism will help prospect the possible influence of the Jewish scripture. This Buddhist no- tion had been most successfully developed in the tradition of Zen Buddhism in Japan. Furthermore this notion was fully and more influentially developed in the sphere of education of Japanese military ruling class and their cultural achievements before the modern era. So we suppose that Jewish endeavors in the Talmudic studies facing col- lisions and struggles against western impacts will give some insights in considering Japanese struggles against, and responses to, the forceful impacts of the modern West upon our traditional value system. -
SYNOPSIS the Mishnah and Tosefta Are Two Related Works of Legal
SYNOPSIS The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. -
Abbreviations
Abbreviations 1. Source Indications Names of biblical books, Apocrypha, Pseudepigrapha and Qumran writings are abbreviated according to the usage of the Journal of Biblical Literature (see JBL 95 [1976] 334f.). For Philo's works the usage of the Loeb edition is followed. For rabbinic literature see following list: Ah. Ahilut Ar. Arakhin A.R.N. alb Avot de-Rabbi Natan, version A/B Av. Zar. Avoda Zara Bava K./M./B. Bava Kamma/Metsia/Batra Bekh. Bekhorot Ber. Berakhot Bikk. Bikkurim B.T. Babylonian Talmud Cant. R. Canticles Rabba Dem. Demai Deut. R. Deuteronomy Rabba Eccl. R. Ecclesiastes Rabba Ed. Eduyot Er. Eruvin Exod. R. Exodus Rabba Gen. R. Genesis Rabba Gitt. Gittin Hag. Hagiga Hor. Horayot Hull. Hull in Kel. Kelim Ker. Keritot Ket. Ketubbot Kidd. Kiddushin Kil. Kilayim 411 ABBREVIATIONS Kinn. Kinnim Lam. R. Lamentations Rabba Lev. R. Leviticus Rabba M. Mishna Maasr. Maasrot Maas. Sh. Maaser Sheni Makhsh. Makhshirin Makk. Makkot Meg. Megill a Meg. Taan. Megillat Taanit Mekh. Mekhilta (de-R. Yishmael) Mekh. de-R. Sh.b.Y. Mekhilta de-R. Shimon ben Yohai Men. Menahot Midr. ha-Gad. Midrash ha-Gadol Midr. Prov. Midrash Proverbs Midr. Ps. Midrash Psalms (Shohar Tov) Midr. Tann. Midrash Tannaim Mikw. Mikwaot Moed K. Moed Katan Naz. Nazir Ned. Nedarim Neg. Negaim Num. R. Numbers Rabba Oh. Ohalot Pes. Pesahim Pes. R. Pesikta Rabbati Pes. de-R.K. Pesikta de-Rav Kahana Pirkei de-R. El. Pirkei de-R. Eliezer P.T. Palestinian Talmud Rosh H. Rosh ha-Shana S.E.R. Seder Eliyahu Rabba S.E.Z. Seder Eliyahu Zutta Sanh. -
Beginners Guide for the Major Jewish Texts: Torah, Mishnah, Talmud
August 2001, Av 5761 The World Union of Jewish Students (WUJS) 9 Alkalai St., POB 4498 Jerusalem, 91045, Israel Tel: +972 2 561 0133 Fax: +972 2 561 0741 E-mail: [email protected] Web-site: www.wujs.org.il Originally produced by AJ6 (UK) ©1998 This edition ©2001 WUJS – All Rights Reserved The Guide To Texts Published and produced by WUJS, the World Union of Jewish Students. From the Chairperson Dear Reader Welcome to the Guide to Texts. This introductory guide to Jewish texts is written for students who want to know the difference between the Midrash and Mishna, Shulchan Aruch and Kitzur Shulchan Aruch. By taking a systematic approach to the obvious questions that students might ask, the Guide to Texts hopes to quickly and clearly give students the information they are after. Unfortunately, many Jewish students feel alienated from traditional texts due to unfamiliarity and a feeling that Jewish sources don’t ‘belong’ to them. We feel that Jewish texts ought to be accessible to all of us. We ought to be able to talk about them, to grapple with them, and to engage with them. Jewish texts are our heritage, and we can’t afford to give it up. Jewish leaders ought to have certain skills, and ethical values, but they also need a certain commitment to obtaining the knowledge necessary to ensure that they aren’t just leaders, but Jewish leaders. This Guide will ensure that this is the case. Learning, and then leading, are the keys to Jewish student leadership. Lead on! Peleg Reshef WUJS Chairperson How to Use The Guide to Jewish Texts Many Jewish students, and even Jewish student leaders, don’t know the basics of Judaism and Jewish texts. -
The Mechanics of Providence
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Maren Niehoff (Jerusalem) Annette Y. Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Moulie Vidas (Princeton, NJ) 172 Michael D. Swartz The Mechanics of Providence The Workings of Ancient Jewish Magic and Mysticism Mohr Siebeck Michael D. Swartz, born 1954; 1986 PhD at New York University in Near Eastern Languages and Literatures; taught at Emory University and the University of Virginia; currently Professor of Hebrew and Religious Studies at the Ohio State University in Columbus. orcid.org/0000-0001-8167-5816 ISBN 978-3-16-155002-7 / eISBN 978-3-16-156682-0 DOI 10.1628/978-3-16-156682-0 ISSN 0721-8753 / eISSN 2568-9525 (Texts and Studies in Ancient Judaism) Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen National- bibliographie; detaillierte bibliographische Daten sind im Internet über http://dnb.dnb.de abrufbar. © 2018 Mohr Siebeck Tübingen. www.mohrsiebeck.com 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 repro- ductions, translations and storage and processing in electronic systems. The book was typeset by epline in Böblingen, printed on non-aging paper by Gulde Druck in Tübingen, and bound by Großbuchbinderei Spinner in Ottersweier. Printed in Germany. For Steven Swartz Table of Contents Preface . IX Acknowledgements . XI Abbreviations . XV Introduction . 1 Part I: Magic 1. Jewish Magic in Late Antiquity . 25 2. Scribal Magic and Its Rhetoric . 45 3. The Dead Sea Scrolls and Later Jewish Magic and Mysticism . -
Abbreviations Guide (PDF)
8 Abbreviations 8 Abbreviations 8. Abbreviations 8.1 General Abbreviations 8.1.1 State Abbreviations 8.1.2 Eras 8.1.3 Technical Abbreviations 8.2 Bible Texts, Versions, etc. 8.3 Primary Sources: Ancient Texts 8.3.1 Hebrew Bible/Old Testament 8.3.2 New Testament 8.3.3 Apocrypha and Septuagint 8.3.4 Old Testament Pseudepigrapha 8.3.5 Dead Sea Scrolls and Related Texts 8.3.6 Philo 8.3.7 Josephus 8.3.8 Mishnah, Talmud, and Related Literature 8.3.9 Targumic Texts 8.3.10 Other Rabbinic Works 8.3.11 Apostolic Fathers 8.3.12 Nag Hammadi Codices 8.3.13 New Testament Apocrypha and Pseudepigrapha 8.3.14 Classical and Ancient Christian Writings 8.3.15 Latin Names of Biblical Books 8.3.16 Papyri, Ostraca, Epigraphical Citations, etc. 8.3.17 Ancient Near Eastern Texts 8.4 Secondary Sources: Journals, Periodicals, Major Reference Works, and Series 8.4.1 Alphabetized by Source 8.4.2 Alphabetized by Abbreviation Authors should make the most of abbreviations. Frequently abbreviations are listed in the front matter. Thus the abbreviations for Old and New Tes- taments, the different versions of the Scripture, conventional journal and dictionary abbreviations, and numerous other potentially abbreviated terms should be readily used in lieu of the entire word. (See §§8.1.3–8.3 for abbre- viations of periodicals, technical terms, and primary sources.) An exception to this would be if the term to be abbreviated came at the beginning of a sentence. In that case it should be spelled out.