Studies in Rabbinic Hebrew
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Ten Makkos: Middah K'neged Middah According to the Midrash
D_18365 Ten Makkos: Middah K’neged Middah According to the Midrash By Mr. Robert Sussman Grade Level: Elementary, Middle School, High School, Adult Description: Explanations, based on various midrashim, that display how each of the ten makkos were meted out to the Mitzrim middah k’neged middah. Additional interesting information about each makkah is included in the “Did You Know” sections. Use these professionally designed sheets when preparing to teach the makkos or distribute to students as a supplement to their haggados. Includes a source for each explanation. Instructions: 1. Read through the explanations. 2. Explain the concept of middah k’neged middah, if students are not already familiar with it. 3. Encourage students to figure out how each Makkah was middah k’neged middah. 4. Teach the explanations provided by the Midrash. 5. OPTIONAL: Distribute these sheets to your students. Haggadah Insights Shock and AWE Who doesn’t know the Ten Plagues? Hashem, who is All Powerful, could have done anything to the Egyptians that He wanted, so why did He choose those ten a# ictions? e Midrash teaches that Hashem brought the plagues middah keneged middah (measure for measure). In other words, each one of the plagues was to punish the Egyptians for something they had done to persecute the Children of Israel I BY ROBERT SUSSMAN the ! sh that died in the Nile and the KINIM !LICE" # WHY? stench that was in the air. And a proof of 3 e Egyptians would make the Chil- this is that we see that Pharaoh’s magi- dren of Israel sweep their houses, their cians were able to turn the Nile to blood – streets, and their markets, therefore if it hadn’t returned to its prior state of Hashem changed all of the dust in Egypt being water, how would they have been into lice until there was no more dust to able to do so?! (Chizkuni) sweep. -
Hermeneutics As Poetics: the Case of Midrash Hagadol
Abstract Hermeneutics as Poetics: The Case of Midrash HaGadol Gilad Shapira One of the fascinating characteristics of Midrash is its dual nature as both poetic and hermeneutic. Late Midrash has been shown to accentuate the literary, rather than the exegetical dimension of given genres (e.g. the Mashal, the retold biblical narrative). This paper addresses the place of hermeneutics in a seminal work of Late Midrash – Midrash HaGadol (Aden, Yemen, 14th century): This discussion is centered on the hermeneutical expression, ‘zehu sheamar hakatuv’ (this is what Scripture said) and the way it functions to create bundles of textual units around thematic focuses, and it indicates their components. Based on that, the paper argues that the function of hermeneutics in Midrash Hagadol is primarily poetic. [Jerusalem Studies in Hebrew Literature, XXXI (2020), pp. 1-25] Abstract The Road to Lydda: A Survivor’s Story Rabban Yohanan ben Zakkai’s Flight from Jerusalem According to Eicha Rabba 1:5 Moshe Shoshan This article presents an analysis of the story of the escape of R. Yohanan ben Zakkai from Jerusalem as it appears in Eicha Rabba. This version of the story differs markedly from the accounts found elsewhere in rabbinic literature, most notably in that it does not refer to R. Yohanan’s request to save ‘Yavne and her sages’. The Eicha Rabba account focuses on the survival of the Jews rather than on the establishment of a center of Jewish study and practice to succeed Jerusalem. Torah is presented as a source of practical wisdom, which gives the rabbis the ability to save a remnant of their people. -
Sample ISRAEL Tikkun Olam Activities Leslie Gubitz, NFTY-OV
Sample ISRAEL Tikkun Olam Activities Leslie Gubitz, NFTY-OV SAVP 2006-2007 Judaism is the only religion in which Tzedakah is not a once-in-a-while action, but instead is encouraged to be practiced every day. Jews are guided to give Tzedakah often, commit to Social Action regularly, as well as promote Tikkun Olam among other friends and families. Often it is difficult to involve youth group members in Social Action activities if the participants do not instantly see the effects of their actions. However, Maimonides’ Eight Levels of Tzedakah stresses that although Tzedakah may affect the recipient on many different levels, ALL Tzedakah is important. It is strongly encouraged that you teach this value to your youth group so that they can understand that not every Social Action activity provides visible advances, and yet all forms of Tikkun Olam are acceptable, appreciated, and necessary. EVERY LITTLE BIT COUNTS! TZEDAKAH: An Explanation of Maimonides Eight Levels of Tzedakah as well how Tzedakah and Charity can utilized through modern day Judaism. This program might be used in whole or in part and could aid in introducing Tikkun Olam and Social Action to any sized youth group. (Appendix A) Once your youth group has had an introduction to Tikkun Olam and Social Action, be sure to give them more opportunities to commit to helping others. BY organizing events, lock-ins, programs, or drives your youth group will be able to aid the community or world through outreach activities. A specific interest that you should relay to your youth group is the need for support for Israel. -
The Current State of Masoretic Studies*
SEFARAD, vol. 73:2, julio-diciembre 2013, págs. 423-458 ISSN: 0037-0894, doi: 10.3989/sefarad.013.015 ESTADO DE LA CUESTIÓN The Current State of Masoretic Studies* Elvira Martín Contreras** ILC-CCHS, CSIC, Madrid The foundation of the International Organization of Masoretic Studies (IOMS) in 1972 was a turning point in the studies on Masorah. Since then, Masoretic studies have undergone a true renaissance. The publications on Masoretic issues have proliferated, and the importance of the Masorah for the study of the text of the Hebrew Bible has been stressed in numerous reviews. This brief survey presents the evolution of Masoretic stu- dies, the main research lines and achievements, and some of the most relevant works in the last forty years. KEYWORDS: Masorah; Ketib-Qere; Grammar; Hebrew Bible Text. ESTADO DE LA CUESTIÓN DE LOS ESTUDIOS MASORÉTICOS.— La creación de la International Organization of Masoretic Studies (IOMS) en 1972 supuso un punto de inflexión en los estudios sobre Masora. Desde entonces, los estudios masoréticos han experimentado un auténtico renacer. Las publicaciones sobre temas masoréticos han proliferado y la impor- tancia de la Masora para el estudio del texto de la Biblia Hebrea ha sido resaltada en nu- merosas reseñas. Esta breve panorámica ofrece la evolución de los estudios masoréticos, sus principales líneas de investigación y logros, así como los trabajos más significativos de los últimos cuarenta años. PALABRAS CLAVE: Masora; ketib-qere; gramática; texto de la Biblia hebrea. Last year marked the 40th anniversary of the creation of the International Organization of Masoretic Studies (IOMS) by Prof. Harry Orlinsky brin- ging together all the modern “Masoretes” and enabling work in this field. -
Rosh Hashana 5780: There Must Have Been Tears Rabbanit Leah Sarna
Rosh Hashana 5780: There Must Have Been Tears Rabbanit Leah Sarna When is the last time you cried? Think back to it. This is an easy exercise for me since I cry all the time-- but for you it might not be. Was it recently? Was it yesterday? Was it years ago? Were you watching a movie? Reading the news? Tears of joy? Tears of sorrow? Frustration? Tears of truth-telling? Tears of empathy? Think back to it. In Great Expectations, Charles Dickens puts into the words of Pip, the main character and narrator, one of my favorite quotes about tears, just as he leaves his sister’s house and his apprenticeship and goes off to London to become a gentleman: “Heaven knows we need never be ashamed of our tears, for they are rain upon the blinding dust of earth, overlying our hard hearts. I was better after I had cried, than before--more sorry, more aware of my own ingratitude, more gentle.” Rain upon the blinding dust of earth, overlying our hard hearts. Tears open our hearts. It’s not always that feelings give way to tears, says Dickens-- often it’s the other way around, tears alert us to feelings, soften us, make us more sorry, more gentle, more whatever it is that we were feeling before --but unable to access. (PART I.) In today’s Haftara we have the tears of Rachel, crying for her exiled children. In yesterday’s Torah and Haftara readings, we encountered a whole lot of tears: the tears of Hagar, the tears of Ishmael, and the tears of Hannah. -
The Figure of Jesus in the Talmud, a New Paradigm
Dan JAFFÉ Bar-Ilan University HISTORY OF A MARGINAL DISCIPLE: THE FIGURE OF JESUS IN THE TALMUD, A NEW PARADIGM ABSTRACT This article discusses a Talmudic mention of Jesus in the Babylonian version of Sanhedrin 107b. The analysis concerns mainly the implicit polemical aspects per- meating the text. I will endeavor to describe the way in which the Talmudic authors regard Christianity at a late period. The argument of this article lies principally in two points: on one hand, Joshua ben Perahjah’s ambiguous attitude towards his disciple Jesus is an expression of the soul-searching of the Talmudic Sages in rela- tion to the first Christians; on the other, this passage provides evidence of self- criticism inherent in the world of the Talmud. RÉSUMÉ Cet article apporte un nouvel éclairage sur le passage talmudique de Sanhedrin 107b mentionnant Jésus de Nazareth. Ce texte, déjà très commenté, fait l’objet d’une relecture qui s’oriente sur les représentations du personnage de Jésus dans la conscience talmudique. L’approche des rédacteurs est ambivalente : d’une part, on rejette Jésus et le christianisme qu’il est censé incarner ; d’autre part, on émet d’im- plicites regrets sur ce rejet à une époque où il est trop tard pour changer le cours de l’histoire. L’analyse se fonde sur différentes perspectives, tels les motifs littéraires qui composent le texte, les représentations métaphoriques qu’on y décèle et enfin les polémiques voilées qui en découlent. This article proposes an analysis of the famous Talmudic passage in San- hedrin 107b, which also figures with some variations in Sota 47a. -
Halakhah Lemoshe Misinai: a Historical Analysis
MENDEL TRACHTMAN AND CHAIM TRACHTMAN Halakhah LeMoshe MiSinai: A Historical Analysis Introduction The enigmatic expression, Halakhah Le’Moshe Mi’Sinai (HLM) is mentioned throughout the Talmud. However, it is a phrase that the Sages (Hazal) had great difficulty defining uniformly and with total agreement. We find that both Tannaitic and Amoraic discussions contain the term HLM. Early and late commentators argued about the implications of these discussions and some even mentioned the possibility of a Rabbi who thought that a halakhah originated as a HLM subsequently reversing his view. To illustrate the problem of HLM, there is the very well known aggadah (story) in Tractate Menahot (29b) which describes Moshe asking God why he placed special markings above various letters in the Torah. God tells Moshe to go to the Yeshiva of Rabbi Akiva, a second century C.E. Tanna, and listen to him as he teaches his students. Moshe sits at the back of the academy and listens to the ensuing discussions between the Rabbi and his students. After listening to Rabbi Akiva answer many of the inquiries of the students, Moshe is completely confused and bewil- dered and begins to feel faint. When Rabbi Akiva gave his comments concerning the special markings on specific letters in the Torah scroll, a student asked him the source of his annotations. Rabbi Akiva immediate- ly answered that the origin of his remarks are HLM—they are derived from Moshe who received them at Sinai from God. The Talmud con- cludes the story by noting that when Moshe heard this response, he recov- ered his equilibrium. -
Daf Ditty Pesachim 78: Korban Pesach Today (?)
Daf Ditty Pesachim 78: Korban Pesach today (?) Three girls in Israel were detained by the Israeli Police (2018). The girls are activists of the “Return to the Mount” (Chozrim Lahar) movement. Why were they detained? They had posted Arabic signs in the Muslim Quarter calling upon Muslims to leave the Temple Mount area until Friday night, in order to allow Jews to bring the Korban Pesach. This is the fourth time that activists of the movement will come to the Old City on Erev Pesach with goats that they plan to bring as the Korban Pesach. There is also an organization called the Temple Institute that actively is trying to bring back the Korban Pesach. It is, of course, very controversial and the issues lie at the heart of one of the most fascinating halachic debates in the past two centuries. 1 The previous mishnah was concerned with the offering of the paschal lamb when the people who were to slaughter it and/or eat it were in a state of ritual impurity. Our present mishnah is concerned with a paschal lamb which itself becomes ritually impure. Such a lamb may not be eaten. (However, we learned incidentally in our study of 5:3 that the blood that gushed from the lamb's throat at the moment of slaughter was collected in a bowl by an attendant priest and passed down the line so that it could be sprinkled on the altar). Our mishnah states that if the carcass became ritually defiled, even if the internal organs that were to be burned on the altar were intact and usable the animal was an invalid sacrifice, it could not be served at the Seder and the blood should not be sprinkled. -
High Holy Day Cantillation Treitman RB-CANTR-523B
Rabbinical School RB-CANTR-523B: High Holy Day Torah Cantillation Cantor Louise Treitman 1 graduate credit Syllabus for Spring Semester 2019: High Holy Day Torah 9:30-10:40 Wednesdays Contact Information: 617-699-8864 (mobile) [email protected] (please put “CANTILLATION” in subject line) COURSE DESCRIPTION: This class builds on the skills learned in the Basic Cantillation course while acquiring the melodic skills needed to chant High Holy Day Torah using a common Ashkenazi trope. We will continue to explore the concepts of cantillation – chanting our sacred texts according to ancient tradition. There will be a review of the underlying syntactic structure of the system of cantillation. Then, we will delve deeper into the grammar with sentence diagramming and ongoing focus on correct contemporary pronunciation of biblical Hebrew This course is primarily for rabbinical students (preferably who have taken one of the pre-requisite courses or some solid understanding of cantillation). However, others are welcome (depending on size of the class), provided they have an adequate sense of musical pitch and the ability to read and translate biblical Hebrew and have the following pre-requisites. Suggested pre-requisite for this course: Basic Cantillation (Treitman), Cantillation I (Jacobson) or permission of the instructor. This course does not count for graduate credit for students in the Cantorial Ordination programs, although cantorial students are welcome to audit. REQUIREMENTS: Attendance: Students are expected to attend each session and to participate fully. Learning cantillation melodies (with the voice that you have been given): Students are expected to go over chanting and to prepare texts as required. -
Welcome to Eye Surgeons and Consultants! WE USE the MOST ADVANCED TECHNOLOGY and CUSTOMIZE OUR SERVICE to YOUR EYES!
Alan Mendelsohn, M.D. Nathan Klein, O.D. 954.894.1500 Welcome to Eye Surgeons and Consultants! WE USE THE MOST ADVANCED TECHNOLOGY AND CUSTOMIZE OUR SERVICE TO YOUR EYES! SERVICES For your convenience, we also have a full service optical dispensary Laser Cataract Surgery with the highest quality and huge selection of the latest styles of Laser Vision Correction eyeglasses and sunglasses, including: Glaucoma Laser Surgery Comprehensive Eye Exams Oliver Peoples • Michael Kors • Barton Perreira • Tom Ford • Burberry Macular Degeneration Marc Jacobs • Lily Pulitzer • Mont Blanc • Nike Flexon • Silhouette Diabetic Eye Exams Glaucoma Exams We provide personalized, professional care using Red Eye Evaluations a state-of-the-art computerized in-house laboratory. Dry Eye EXTENDED HOURS: MON: 7:30AM – 8:00PM Contact Lens Exams TUE – FRI: 7:30AM – 4:30PM • SUN: 7:30AM – 11:30AM Scleral Contact Lenses 4651 Sheridan Street, Suite 100, Hollywood, FL 33021 • 954.894.1500 PLEASE SEE OUR WEBSITE: www.myeyesurgeons.com for sight-saving suggestions! YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 3 FACTS I DISCOVERED WHILE LOOKING UP OTHER THINGS Rabbi Edward Davis JULIAN. On July 19, 362 CE, the new emperor, bath and to instruct the women about the rules of immersion. Constantine’s nephew, Julian, was in Antioch, on his way to When asked whether he was not afraid that his passion get invade Persia. He asked a Jewish delegation: “Why are you the better of him, he replied that to him the women looked not sacrificing?” The Jews answered, “We are not allowed. like so many white geese. -
David C. Flatto
THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 08/12 David C. Flatto Justice Retold: The Trial of the Judean King, and the Narration of Legal Myths NYU School of Law • New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © David C. Flatto 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Justice Retold JUSTICE RETOLD: THE TRIAL OF THE JUDEAN KING, AND THE NARRATION OF LEGAL MYTHS By David C. Flatto INTRODUCTION Over two decades ago the legal community lost Robert Cover, one of its most creative minds, at the far too young age of forty-two. A champion of civil rights (who became widely known with his first book “Justice Accused: Antislavery and the Judicial Process”), and a brilliant constitutional theorist, Cover’s final years yielded a flourishing of seminal articles on legal narratives.1 His “Nomos and Narrative,” “Obligation: A Jewish Jurisprudence of the Social Order,” and especially his “Folktales of Justice: Tales of Jurisdiction” focused renewed attention on the profound nature and formative role of law’s stories.2 Heeding Cover’s appeal to expand the legal canon by examining rich literary texts from the past, this article analyzes several different renditions of a profound early legal myth involving a fundamental clash between law and power (which Cover briefly studied in his “Folktales of Justice”).3 After introducing a crucial distinction between primary and secondary legal myths, this article demonstrates how the latter are especially prone to being adapted and transformed in the very process of their narration. -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.