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Women As Shelihot Tzibur for Hallel on Rosh Hodesh
MilinHavivinEng1 7/5/05 11:48 AM Page 84 William Friedman is a first-year student at YCT Rabbinical School. WOMEN AS SHELIHOT TZIBBUR FOR HALLEL ON ROSH HODESH* William Friedman I. INTRODUCTION Contemporary sifrei halakhah which address the issue of women’s obligation to recite hallel on Rosh Hodesh are unanimous—they are entirely exempt (peturot).1 The basis given by most2 of them is that hallel is a positive time-bound com- mandment (mitzvat aseh shehazman gramah), based on Sukkah 3:10 and Tosafot.3 That Mishnah states: “One for whom a slave, a woman, or a child read it (hallel)—he must answer after them what they said, and a curse will come to him.”4 Tosafot comment: “The inference (mashma) here is that a woman is exempt from the hallel of Sukkot, and likewise that of Shavuot, and the reason is that it is a positive time-bound commandment.” Rosh Hodesh, however, is not mentioned in the list of exemptions. * The scope of this article is limited to the technical halakhic issues involved in the spe- cific area of women’s obligation to recite hallel on Rosh Hodesh as it compares to that of men. Issues such as changing minhag, kol isha, areivut, and the proper role of women in Jewish life are beyond that scope. 1 R. Imanu’el ben Hayim Bashari, Bat Melekh (Bnei Brak, 1999), 28:1 (82); Eliyakim Getsel Ellinson, haIsha vehaMitzvot Sefer Rishon—Bein haIsha leYotzrah (Jerusalem, 1977), 113, 10:2 (116-117); R. David ben Avraham Dov Auerbakh, Halikhot Beitah (Jerusalem, 1982), 8:6-7 (58-59); R. -
How Then Shall We Live-Together?” By: Karl D
“How Then Shall We Live-Together?” By: Karl D. Coke, Ph. D. For nearly two thousand years, a hostility has existed between Jews and Christians. An opportunity has presented itself to end this useless hostility. Over sixty Jewish Orthodox Rabbis published an unprecedented and historical statement on December 3, 2105 that opens the door for Christians to work with Jews to “... perfect the world under the sovereignty of the Almighty, so that all humanity will call on His name ...” Orthodox Rabbinic Statement on Christianity December 3, 2015 To Do the Will of Our Father in Heaven: Toward a Partnership between Jews and Christians “After nearly two millennia of mutual hostility and alienation, we Orthodox Rabbis who lead communities, institutions and seminaries in Israel, the United States and Europe recognize the historic opportunity now before us. We seek to do the will of our Father in Heaven by accepting the hand offered to us by our Christian brothers and sisters. Jews and Christians must work together as partners to address the moral challenges of our era. The Shoah [catastrophe] ended 70 years ago. It was the warped climax to centuries of disrespect, oppres- sion and rejection of Jews and the consequent enmity that developed between Jews and Christians.” This bold statement follows years of Jewish and Christian dialogues where Christians have reached out to the Orthodox Jewish community despite the past horrors brought upon Jews by Christians. With great respect, many Jewish Rabbis have accepted the Christian hands offered them. Although some will resist or take advan- tage of this statement, I responded positively on December 29, 2015 to three Orthodox rabbis who have ac- cepted me as their friend. -
Educating for Peace and Justice: Religious Dimensions, Grades 7-12
DOCUMENT RESUME ED 392 723 SO 026 048 AUTHOR McGinnis, James TITLE Educating for Peace and Justice: Religious Dimensions, Grades 7-12. 8th Edition. INSTITUTION Institute for Peace and Justice, St. Louis, MO. PUB DATE 93 NOTE 198p. AVAILABLE FROM Institute for Peace and Justice, 4144 Lindell Boulevard, Suite 124, St. Louis, MO 63108. PUB TYPE Guides Classroom Use Teaching Guides (For Teacher) (052) EDRS PRICE MF01/PC08 Plus Postage. DESCRIPTORS *Conflict Resolution; Critical Thinking; Cross Cultural Studies; *Global Education; International Cooperation; *Justice; *Multicultural Education; *Peace; *Religion; Religion Studies; Religious Education; Secondary Education; Social Discrimination; Social Problems; Social Studies; World Problems ABSTRACT This manual examines peace and justice themes with an interfaith focus. Each unit begins with an overview of the unit, the teaching procedure suggested for the unit and helpful resources noted. The volume contains the following units:(1) "Of Dreams and Vision";(2) "The Prophets: Bearers of the Vision";(3) "Faith and Culture Contrasts";(4) "Making the Connections: Social Analysis, Social Sin, and Social Change";(5) "Reconciliation: Turning Enemies and Strangers into Friends";(6) "Interracial Reconciliation"; (7) "Interreligious Reconciliation";(8) "International Reconciliation"; (9) "Conscientious Decision-Making about War and Peace Issues"; (10) "Solidarity with the Poor"; and (11) "Reconciliation with the Earth." Seven appendices conclude the document. (EH) * Reproductions supplied by EDRS are -
Israelteaching Letter Vol
ISRAELTeaching Letter www.bridgesforpeace.com Vol. # 770717 l July 2017 Alex Motrenko/istock.com By Rev. Terry Mason, Deputy–International Development Bridges for Peace...Your Israel Connection ® "The world is becoming a more dangerous place" GLOBAL PEACE INDEX E ARE IN A TIME in world history when the confron- tation between the forces of good and evil, light and darkness, seems more pronounced than ever before. Recently a major think tank, The Institute for Economics and Peace, published its annual Global Peace Index. Their less than surprising conclusion was, “The worldW is becoming a more dangerous place.” According to their findings, of the 195 countries in the world only ten (5%) are currently free from conflict. By their measure the global lack of peace increased in both 2015 and 2016. We shouldn’t be surprised. Daniel 11 and 12 describe the difficulties and distress that will accompany the end of days. In the Gospel of Matthew (24:4–13) we find the same warning when Yeshua (Jesus) told us that there will be wars and rumors of wars, increasing natural disasters and that lawlessness will increase. Clearly, the Bible tells us that all of these things will happen with increasing frequency as the end of the age draws near. 2 l July 2017 Abir Sultan/wikiflicker.com The battle is over values. Individuals, families and whole nations must choose on which side of this cosmic battle they will take their stand. Every day we are each faced with choices; our responses to those choices will show our allegiance, strengthening one side or the other. -
Toward an Understanding of the Sermon As a Temple Text
Toward an Understanding of the Sermon as a Temple Text In the limited time Jesus spent with the Nephites, he taught them things of ultimate importance. He gave them a series of commandments, which they then agreed to obey. They were solemnly admonished to “keep these sayings” so that they would “come not under condemnation; for wo unto him whom the Father condemneth” (3 Nephi 18:33). This was serious, sacred business. Although the Savior forbade the disciples to write or speak some of the things they saw and heard (see 3 Nephi 26:18), and while a person can interpret this Christophany in many ways, the recorded material lends itself readily to a ritual understanding. The types of actions, pronouncements, instructions, roles, symbols, images, and injunctions found in the Sermon at the Temple are ritually repeatable. By considering the sequence and substance of these materials, we can visualize the outlines— sometimes faintly, other times quite distinctly—of the solemn, ceremony-like experience Jesus presented to those he met at the temple. The temple setting of the Sermon, accordingly, invites us to examine each of its momentous elements with a temple context in mind. In the following pages, I shall explore the forty-eight elements of the Sermon that I have identied, examining in particular their possible roles in establishing or preparing to establish covenant relationships between God and his people and the capacity of those elements to be ritualized. For corroboration and elaboration, I draw upon various ritual aspects of early Christianity, Near Eastern temple typology, continuities between Jesus’ Sermon and Israelite temple practices or cultic texts, and modern Latter-day scriptures and teachings. -
Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds
Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds In May 2012 the Israeli newspaper Makor Rishon ran a seven-page feature article, penned by Chief Rabbi of Efrat Shlomo Riskin, in their "Shabbat HaGadol" supplement. The subject matter was whether or not Jewish-Christian theological dialogue is permissible. Rabbi Riskin, a maverick on interfaith issues, has on more than one occasion ventured out onto an extreme theological limb. This time around, Rabbi Riskin appears to have inverted the inherent intent of Rabbi Joseph Dov Ber Soloveitchik’s (J.B. Soloveitchik, "the Rav") major essay on the subject, "Confrontation". The treatise, which was formulated in 1964, is widely interpreted within Orthodox circles to be a halachic psak proscribing interfaith theological encounters. However Rabbi Riskin contends, in the Makor Rishon article, that the intention of the Rav's essay was to permit, rather than prohibit, such theological dialogue. Concurrently, Riskin opens his personal "postscript" to Soloveitchik's "Confrontation" by inferring that the timing and the history of the document limits its application, as it was written one and a half years before the ratification of Nostra Aetate, and in response to the Catholic-Jewish dialogue taking place at the time. Rabbi Riskin's premise is puzzling, because it is well documented in Rav Soloveitchik's personal letters, as well as noted in contemporary academic papers, that the Rav had already formulated his firm position on interfaith concerns as early as 1950 - many years before the Vatican ll initiative. In addition, “Confrontation” continued to guide the Rabbinical Council of America (RCA) on interfaith developments well into the 1980's, long after Nostra Aetate. -
The Psalms As Hymns in the Temple of Jerusalem Gary A
4 The Psalms as Hymns in the Temple of Jerusalem Gary A. Rendsburg From as far back as our sources allow, hymns were part of Near Eastern temple ritual, with their performers an essential component of the temple functionaries. 1 These sources include Sumerian, Akkadian, and Egyptian texts 2 from as early as the third millennium BCE. From the second millennium BCE, we gain further examples of hymns from the Hittite realm, even if most (if not all) of the poems are based on Mesopotamian precursors.3 Ugarit, our main source of information on ancient Canaan, has not yielded songs of this sort in 1. For the performers, see Richard Henshaw, Female and Male: The Cu/tic Personnel: The Bible and Rest ~(the Ancient Near East (Allison Park, PA: Pickwick, 1994) esp. ch. 2, "Singers, Musicians, and Dancers," 84-134. Note, however, that this volume does not treat the Egyptian cultic personnel. 2. As the reader can imagine, the literature is ~xtensive, and hence I offer here but a sampling of bibliographic items. For Sumerian hymns, which include compositions directed both to specific deities and to the temples themselves, see Thorkild Jacobsen, The Harps that Once ... : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987), esp. 99-142, 375--444. Notwithstanding the much larger corpus of Akkadian literarure, hymn~ are less well represented; see the discussion in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction, Ancient Near East Monographs (Atlanta: Society of Biblical Literature, 2011), 56-60, with the most important texts included in said volume. For Egyptian hymns, see Jan A%mann, Agyptische Hymnen und Gebete, Orbis Biblicus et Orientalis (Gottingen: Vandenhoeck & Ruprecht, 1999); Andre Barucq and Frarn;:ois Daumas, Hymnes et prieres de /'Egypte ancienne, Litteratures anciennes du Proche-Orient (Paris: Cerf, 1980); and John L. -
Purim-Shofar-2019.Pdf
1 2 Table of Contents Purim Insights…………..………………..……………………..page 3 Special Purim Mitzvahs……………....………………………...page 4 Bnai Torah Purim Schedule……………..…...………………....page 5 Bnai Torah Purim Seudah……………………………………....page 6 March & April Service Schedules……………..………….....Pages 7-8 We wish all our readers a joyous and inspiring Purim! 3 Mishloach Manos There are several reasons given for the mitzvah of Mishloach Manos (sending food gifts) on Purim. Firstly, the mitzvah of Mishloach Manos is designed to enable Jews to enjoy fulfilling the Mitzvah of having a Purim meal. Gifts of prepared food are sent on the day of Purim in order to ensure that all people have the means to enjoy a lavish feast. According to this reason it is necessary for the recipient to accept the Mishloach Manos and not merely for the donor to extend the gift. Another reason for Mishloach Manos is based upon the fact that the Jews of Shushan transgressed the laws of Kashrus by partaking in non-kosher food served at King Achashverosh’s banquet. To demonstrate that they had truly repented from this sin, the mitzvah of Mishloach Manos was inaugurated. By sending food gifts one to another, Jews demonstrated their mutual trust in matters of Kashrus. As in the case of the first reason it is therefore imperative that the recipient accept and not merely that the donor extend the gift. Finally, the sending of Mishloach Manos is to dispel the image of the Jewish People as a “scattered and dis-unified people” depicted by the wicked Haman. By exchanging gifts on the holiday of Purim the Jews demonstrate the strong bonds of friendship and love which truly exist among themselves. -
A Day of Praise Video: Hosanna Palm Sunday Worship Intro It Has Been a Tough Year
ECF 28th March 2021 Matthew 21:1-17 A Day Of Praise Video: Hosanna Palm Sunday Worship Intro It has been a tough year. A year ago past yesterday Ireland was placed on its first full lockdown. All essential journeys were banned except for things like essential work, food shopping, healthcare and exercise within 2km of our homes. At the time, we were told it would last for at least two weeks. But now, a year later, we’re in our third lockdown, at least until Monday week, but maybe for a bit longer after that! And so it wouldn’t be that surprising if, after a year of social distancing, isolation, loneliness, worry, illness and loss, our hearts were heavy and we really don’t feel like rejoicing and praising God this Palm Sunday morning. But things were really tough on that first Palm Sunday too. • The nation of Israel was not doing well. • Their leaders were selfish and corrupt. • Their religion was tainted by hypocrisy and legalism. • And they were under the control of the brutal and oppressive Roman Empire. And yet that first Paul Sunday was a day of incredible celebration and enthusiastic praise. Crowds of people were singing and shouting in joy to God. Of course some of them misunderstood what it was all about. Some of them were just caught up in the moment. But this was an event that had to be celebrated. And I think it can teach us reasons why today, despite all that we are facing, should also be a day of praise. -
The Temple - Its Ministry and Services As They Were at the Time of Christ by Alfred Edersheim (1825-1889)
The Temple - Its Ministry and Services as they were at the time of Christ by Alfred Edersheim (1825-1889) Table of Contents: · Preface · Chapter 1—A First View of Jerusalem, and of the Temple. · Chapter 2—Within the Holy Place. · Chapter 3—Temple Order, Revenues, and Music. · Chapter 4—The Officiating Priesthood. · Chapter 5—Sacrifices: Their Order and their Meaning. · Chapter 6—The Burnt-Offering, the Sin- and Trespass-Offering, and the Peace- Offering · Chapter 7—At Night in the Temple. · Chapter 8—The Morning and the Evening Sacrifice. · Chapter 9—Sabbath in the Temple. · Chapter 10—Festive Cycles and Arrangement of the Calendar. · Chapter 11—The Passover. · Chapter 12—The Paschal Feast and the Lord's Supper. · Chapter 13—The Feast of Unleavened Bread and the Day of Pentecost. · Chapter 14—The Feast of Tabernacles. · Chapter 15—The New Moons: The Feast of the Seventh New Moon, or of Trumpets, or New Year's Day. · Chapter 16—The Day of Atonement. · Chapter 17—Post-Mosaic Festivals. · Chapter 18—On Purification. · Chapter 19—On Vows—The Nazarite's Vow. The Offering of the First-Fruits in the Temple. Special thanks to Moza, a research member of Philologos and the Bible Prophecy Research and Study List, for providing this electronic copy. THIS BOOK HAS BEEN EDITED. Any corrections or questions may be directed to this address: [email protected] The Temple - Its Ministry and Services by Alfred Edersheim Revised: February 24, 1999 Word Document Copy: October 7, 1999 http://philologos.org/default.htm "... freely ye have received, freely give." (Mat 10:8) Preface It has been my wish in this book, to take the reader back nineteen centuries; to show him Jerusalem as it was, when our Lord passed through its streets, and the Sanctuary, when He taught in its porches and courts; to portray, not only the appearance and structure of the Temple, but to describe its ordinances and worshippers, the ministry of its priesthood, and the ritual of its services. -
NISSAN Rosh Chodesh Is on Sunday
84 NISSAN The Molad: Friday afternoon, 4:36. The moon may be sanctified until Shabbos, the 15th, 10:58 a.m.1 The spring equinox: Friday, the 7th, 12:00 a.m. Rosh Chodesh is on Shabbos Parshas Tazria, Parshas HaChodesh. The laws regarding Shabbos Rosh Chodesh are explained in the section on Shabbos Parshas Mikeitz. In the Morning Service, we recite half-Hallel, then a full Kaddish, the Song of the Day, Barchi nafshi, and then the Mourner’s Kaddish. Three Torah scrolls are taken out. Six men are given aliyos for the weekly reading from the first scroll. A seventh aliyah is read from the second scroll, from which we read the passages describing the Shabbos and Rosh Chodesh Mussaf offerings (Bamidbar 28:9-15), and a half-Kaddish is recited. The Maftir, a passage from Parshas Bo (Sh’mos 12:1-20) which describes the command to bring the Paschal sacrifice, is read from the third scroll. The Haftorah is Koh amar... olas tamid (Y’chezkel 45:18-46:15), and we then add the first and last verses of the Haftorah Koh amar Hashem hashomayim kis’ee (Y’shayahu 66:1, 23- 24, and 23 again). Throughout the entire month of Nissan, we do not recite Tachanun, Av harachamim, or Tzidkas’cha. The only persons who may fast during this month are ones who had a disturbing dream, a groom and bride on the day of their wedding, and the firstborn on the day preceding Pesach. For the first twelve days of the month, we follow the custom of reciting the Torah passages describing the sacrifices which the Nesi’im (tribal leaders) offered on these dates at the time the Sanctuary was dedicated in the desert. -
The Effects of Praise
THE EFFECTS OF PRAISE A N D R E W W O M M A C K Contents Introduction Chapter 1. WHY WE PRAISE Chapter 2. HOW COULD PAUL PRAISE? Chapter 3. PRAISE IN THE OLD TESTAMENT Chapter 4. ATTITUDE IS EVERYTHING Chapter 5. WAKE UP! Chapter 6. LIVING FREE Chapter 7. EXPERIENCING ETERNAL LIFE Chapter 8. ARMED AND DANGEROUS Chapter 9. HOW PRAISE AFFECTS GOD Conclusion Receiving Jesus As Your Savior Receiving The Holy Spirit About the Author Contact Information INTRODUCTION Praise affects every area of our lives—our personal relationship with God, our spiritual warfare against the devil, and our own mental and emotional well-being. Praise is something a Christian just cannot do without. It ought to be the first thing we do each morning to begin the day, and it ought to be the last thing we do each evening to end the day. We should begin and end every prayer with praise unto the Lord. The Scripture admonishes us to praise the Lord constantly—in the morning, at noon, and when the sun goes down. God desires to have a relationship with every believer, and we develop that relationship through studying His Word and spending time communing with Him. Praise is a part of that. Praise brings intimacy, and when we experience an intimate relationship with the Father, we experience eternal life. I really believe that our ministry unto the Lord through praise is the most important thing we can do in our Christian walk. If we would begin to operate in this and understand how praise affects the Lord and how it ministers unto Him, this would provide the basis of a foundation that will last us through our lives—not only in crisis times, but throughout the entire time we’re here on the earth.