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Daat Torah (PDF)
Daat Torah Rabbi Alfred Cohen Daat Torah is a concept of supreme importance whose specific parameters remain elusive. Loosely explained, it refers to an ideology which teaches that the advice given by great Torah scholars must be followed by Jews committed to Torah observance, inasmuch as these opinions are imbued with Torah insights.1 Although the term Daat Torah is frequently invoked to buttress a given opinion or position, it is difficult to find agreement on what is actually included in the phrase. And although quite a few articles have been written about it, both pro and con, many appear to be remarkably lacking in objectivity and lax in their approach to the truth. Often they are based on secondary source and feature inflamma- tory language or an unflatttering tone; they are polemics rather than scholarship, with faulty conclusions arising from failure to check into what really was said or written by the great sages of earlier generations.2 1. Among those who have tackled the topic, see Lawrence Kaplan ("Daas Torah: A Modern Conception of Rabbinic Authority", pp. 1-60), in Rabbinic Authority and Personal Autonomy, published by Jason Aronson, Inc., as part of the Orthodox Forum series which also cites numerous other sources in its footnotes; Rabbi Berel Wein, writing in the Jewish Observer, October 1994; Rabbi Avi Shafran, writing in the Jewish Observer, Dec. 1986, p.12; Jewish Observer, December 1977; Techumin VIII and XI. 2. As an example of the opinion that there either is no such thing now as Daat Torah which Jews committed to Torah are obliged to heed or, even if there is, that it has a very limited authority, see the long essay by Lawrence Kaplan in Rabbinic Authority and Personal Autonomy, cited in the previous footnote. -
Rav Yisroel Abuchatzeira, Baba Sali Zt”L
Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin. -
Moses Mendelssohn and the Jewish Historical Clock Disruptive Forces in Judaism of the 18Th Century by Chronologies of Rabbi Families
Moses Mendelssohn and The Jewish Historical Clock Disruptive Forces in Judaism of the 18th Century by Chronologies of Rabbi Families To be given at the Conference of Jewish Genealogy in London 2001 By Michael Honey I have drawn nine diagrams by the method I call The Jewish Historical Clock. The genealogy of the Mendelssohn family is the tenth. I drew this specifically for this conference and talk. The diagram illustrates the intertwining of relationships of Rabbi families over the last 600 years. My own family genealogy is also illustrated. It is centred around the publishing of a Hebrew book 'Megale Amukot al Hatora' which was published in Lvov in 1795. The work of editing this book was done from a library in Brody of R. Efraim Zalman Margaliot. The book has ten testimonials and most of these Rabbis are shown with a green background for ease of identification. The Megale Amukot or Rabbi Nathan Nata Shpiro with his direct descendants in the 17th century are also highlighted with green backgrounds. The numbers shown in the yellow band are the estimated years when the individuals in that generation were born. For those who have not seen the diagrams of The Jewish Historical Clock before, let me briefly explain what they are. The Jewish Historical Clock is a system for drawing family trees ow e-drmanfly 1 I will describe to you the linkage of the Mendelssohn family branch to the network of orthodox rabbis. Moses Mendelssohn 1729-1786 was in his time the greatest Jewish philosopher. He was one of the first Jews to write in a modern language, German and thus opened the doors to Jewish emancipation so desired by the Jewish masses. -
Cincinnati Torah הרות
בס"ד • A PROJECT OF THE CINCINNATI COMMUNITY KOLLEL • CINCYKOLLEL.ORG תורה מסינסי Cincinnati Torah Vol. VI, No. XXXVIII Eikev A LESSON FROM A TIMELY HALACHA THE PARASHA RABBI YITZCHOK PREIS RABBI CHAIM HEINEMANN OUR PARASHA INCLUDES THE BIBLICAL MITZVAH human nature and how each of these mitzvahs A common question that comes up during to thank Hashem after eating a satisfying is designed to protect us from a potential hu- bein hazmanim and summer break is meal—the blessings we typically refer to as man failing. whether it is appropriate to remove one’s bentching or Birkat Hamazon. A spiritual hazard looms immediately fol- tallis katan (or tzitzis) while playing sports or The Talmud suggests that, logically, if we lowing a satisfying meal. Prior to eating, while engaging in strenuous activities that make are obligated to bless Hashem after eating, hungry, it easy to sense our dependency on one hot and sweaty. kal vachomer (all the more so), we should be our Provider. But once satisfying that hunger, While it is true that neither Biblical nor expected to recite a bracha before eating. After our attitude can shift. We run the risk of Rabbinic law obligates one to wear a all, someone who is famished is more acutely becoming self-assured, confident in our own tallis katan at all times, it has become the aware of the need for food and more appre- sustenance, and potentially dismissive of the accepted custom that every male wears a ciative that Hashem has made it available to True Source of satiation. Bentching protects tallis katan all day long. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
Faith Within Reason, and Without Adam Friedmann the Parshah Introduces Us to the He Began to Stray in His Thinking (From Was Never Destined to Have Children
בס“ד Parshat Lech Lecha 11 Cheshvan, 5777/November 12, 2016 Vol. 8 Num. 10 This issue is sponsored by Jeffrey and Rochel Silver in memory of their dear friend, Moe Litwack z”l Faith Within Reason, and Without Adam Friedmann The parshah introduces us to the he began to stray in his thinking (from was never destined to have children. spiritual greatness of Avraham Avinu the idolatry of his surroundings) while However, Ramban (ibid. 15:2) notes that and recounts many of the trials that he was still small and began thinking part of Avraham’s concern stemmed he faced, as well as several day and night… And his heart strayed from his advanced age. Perhaps he interactions that he had with G-d. and understood until he comprehended didn’t merit the miracle required to have Only in the penultimate encounter, the path of truth and understood the a child at that stage. And yet, G-d which describes the brit bein habetarim route of justice using his correct promises that a direct child of Avraham (covenant between the parts) does intellect. And he knew that there is only will inherit him. It is in this moment Avraham speak. Responding to a one G-d and He conducts the spheres that the rational nature of Avraham’s promise from G-d, “I am your and He created everything, and there faith is challenged. In order to maintain protector, your reward is very isn’t any G-d in existence except Him.” his belief in G-d’s promise, Avraham great” (Bereishit 15:1), Avraham It was based on this awareness and the would need to abandon, at least in this expresses concern about his lack of conviction in the truth of his detail, his rational assumptions and progeny: “My Lord G-d, what can you philosophical analyses that Avraham move forward purely on the basis of his give me? I go childless…” (ibid. -
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. -
JO1989-V22-N09.Pdf
Not ,iv.st a cheese, a traa1t1on... ~~ Haolam, the most trusted name in Cholov Yisroel Kosher Cheese. Cholov Yisroel A reputation earned through 25 years of scrupulous devotion and kashruth. With 12 delicious varieties. Haolam, a tradition you'll enjoy keeping. A!I Haolam Cheese products are under the strict Rabbinical supervision of: ~ SWITZERLAND The Rabbinate of K'hal Ada th Jeshurun Rabbi Avrohom Y. Schlesinger Washington Heights. NY Geneva, Switzerland THl'RM BRUS WORLD CHFf~~ECO lNC. 1'!-:W YORK. 1-'Y • The Thurm/Sherer Families wish Klal Yisroel n~1)n 1)J~'>'''>1£l N you can trust ... It has to be the new, improved parve Mi dal unsalted margarine r~~ In the Middle of Boro Park Are Special Families. They Are Waiting For A Miracle It hurts ... bearing a sick and helpless child. where-even among the finest families in our It hurts more ... not being able to give it the community. Many families are still waiting for proper care. the miracle of Mishkon. It hurts even more ... the turmoil suffered by Only you can make that miracle happen. the brothers and sisters. Mishkon. They are our children. Mishkon is helping not only its disabled resident Join in Mishkon's campaign to construct a children; it is rescuing the siblings, parents new facility on its campus to accommodate entire families from the upheaval caused by caring additional children. All contributions are for a handicapped child at home. tax-deductible. Dedication opportunities Retardation and debilitation strikes every- are available. Call 718-851-7100. Mishkon: They are our children. -
Chabad Chodesh Menachem Av 5780 Av Menachem Chodesh Chabad CONGREGATION LEVI YI
בס“ד Menachem Av 5780/2020 SPECIAL DAYS IN MENACHEM AV Volume 31, Issue 5 Menachem Av 1/July 22/Wednesday Rosh Chodesh "When Av comes in, we minimize happiness" (Taanis 26B) "In the nine days from Rosh Chodesh Av on we should try to make Siyumim." (Likutei Sichos Vol. XIV: p. 147) Mountains emerged above the receding Flood waters (BeReishis 8:5, Rashi) Plague of frogs in Mitzrayim. (Seder HaDoros) Yartzeit of Aharon HaKohen, 2489 [1312 BCE], the only Yartzeit recorded in the Torah, (BaMidbar 33:38) (in Parshas Masaei, read every year on the Shabbos of the week of his Yartzeit) Ezra and his followers arrived in Yerushalayim, 3413 [457 BCE]. (Ezra 7:9) Menachem Av 2/July 23/Thursday Titus commenced battering operations In Av 5331 [430 BCE] there was a debate against the courtyard of the Beis between Chananya ben Azur and Yirmi- HaMikdash, 3829 [70]. yahu. Chananya prophesized that Nevu- chadnetzer and his armies would soon The Previous Lubavitcher Rebbe arrived in leave Eretz Yisroel, and all the stolen vessels Eretz Yisrael, on his historic visit, 5689 from the Beis Hamikdash would be re- [1929]. turned from Bavel along with all those who were exiled. Yirmiyahu explained, that he Menachem Av 4/July 25/Shabbos Chazon too wished that this would happen, but the Reb Hillel of Paritch would say in the prophesy is false. Only if the Jews do TZCHOK CHABAD OF HANCOCK PARK name of R. Levi Yitzchok of Berditchev: Teshuvah can the decree be changed. "Chazon" means vision; on Shabbos Cha- Yirmiyahu also said that in that year zon, HaShem shows every Jew a vision of Chananya will die, since he spoke falsely in the Third Beis Hamikdash". -
The Case of the Pineapple
J. David Bleich SURVEY OF RECENT HALAKHIC LITERATURE TREES AND PLANTS: THE CASE OF THE PINEAPPLE n the United States the presence of pineapple is ubiquitous on fes- tive and not so festive occasions. Not so in pre-World War II European I communities. Immigrants to this country embraced the pineapple as an affordable treat rather than as an expensive luxury. But the pineapple was not embedded in their culinary culture and hence there was no ac- companying tradition for its halakhic characterization. Cultivated on rela- tively low-growing plants, it was simply presumed to be analogous to a vegetable. Long ago, Socrates declared, “The unexamined life is not worth living.”1 The halakhic counterpart would be “The unexamined foodstuff may not be consumed.” The Gemara, Berakhot 35a, declares that if a person is in doubt with regard to a rule governing blessings he dare not partake of the food in question until that doubt is resolved: “Let him fi rst go to a wise man to teach him blessings so that he not commit me’ilah,” i.e., illicit appropriation of property belonging to the Deity.2 The American Torah community has achieved a level of halakhic knowledge and sophistication such that unexamined premises are no lon- ger regarded as acceptable as a matter of course. That sophistication has brought with it a keen awareness that many heretofore unexamined hal- akhic issues require analytic refl ection. The status of food products in general is one such area and that of the pineapple is a prime example. Some simply refrained from eating pineapples because they became aware of the existence of an issue, albeit one that, more often than not, they could not articulate in a knowledgeable manner. -
G B a W H D F J Z by Ay Y
This is the Path Twelve Step in a Jewish Context g b a w h d f j z by ay y Rabbi Rami Shapiro 1 –––––––––––––––– 12 Steps in a Jewish Context This is the Path © 2005 by Rabbi Rami M. Shapiro. All rights reserved. Any part of this manual may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, taping, or any retrieval system, without the written permission of the author as long as credit is given to the author and mention is made of the Gerushin Workshop for which this manual was created. 2 –––––––––––––––– 12 Steps in a Jewish Context 1 INTRODUCTION Then your Guide will no more be ignored, and your eyes will watch your Guide, and whenever you deviate to the right or to the left, your ears will heed the command from behind you: "This is the path, follow it!" - Isaiah 30:20-21 Over the past few years, I have come into contact with ever greater numbers of Jews involved in Twelve Step Programs. I am always eager to listen to the spiritual trials these people undergo and am amazed at and inspired by their courage. Often, as the conversation deepens, a common concern emerges that reveals a sense of uneasiness. For many Twelve Step participants, despite the success of their labors, the Twelve Steps somehow strike them as un-Jewish. For many participants, the spiritual element of the Twelve Steps has a decidedly Christian flavor. There may be a number of reasons for this, not the least of which is the fact that churches often provide the setting for meetings. -
2.2 Kelvin Probe Force Microscopy
On-Surface Chemical Reactions on an Insulating Substrate Dissertation zur Erlangung des Grades Doktor der Naturwissenschaften im Promotionsfach Physikalische Chemie am Fachbereich Chemie, Pharmazie und Geowissenschaften der Johannes Gutenberg-Universität Mainz Markus Jan Kittelmann geboren in Münster Mainz, den 30. Januar 2013 This dissertation was supervised by [Personal data removed] and was carried out at the Johannes Gutenberg-Universität Mainz from April 2010 to January 2013. D77 (Dissertation Johannes Gutenberg-Universität Mainz) dean of the faculty [Personal data removed] 1st report [Personal data removed] Johannes Gutenberg-Universität Mainz 2nd report [Personal data removed] Johannes Gutenberg-Universität Mainz 3rd report [Personal data removed] Universität Osnabrück Submitted: January 2013 Oral examination: 14. March 2013 Für meine Eltern Contents 1 Introduction 1 2 Measurement Methods 5 2.1 Atomic Force Microscopy ................ 6 2.2 Kelvin Probe Force Microscopy ............ 18 3 Experimental Setup and Equipment 25 4 Bulk Insulator Substrate: Calcite 33 5 Towards On-Surface Reactions on Bulk Insulators 37 5.1 Reactions on Metals ................... 38 5.2 Moving to Bulk Insulating Surfaces ......... 43 6 Substrate Templating vs Molecular Interactions 49 7 Visualization of Molecule Deprotonation 59 8 Controlled Activation of Substrate Templating 71 9 On-Surface Covalent Linking 79 10 Two-Step On-Surface Polymerization 93 11 Summary 105 Bibliography 109 Acknowledgements 129 List of Abbreviations 131 Publications 133 vi 1 Introduction In the middle of the last century, inorganic semiconductor re- search evolved from an emerging field into a powerful technolo- gy, having a tremendous impact on many areas of our daily life. The production of bipolar and field effect transistors enabled the development of today omnipresent microelectronics.