Several Comments on a Genizah Fragment of Bavli, Eruvin 57B–59A
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Vayigash 5776
Vayigash Vayigash, 7 Tevet 5776 “Sending Everyone Out” Harav Yosef Carmel Before Yosef revealed his identity to his brothers, he commanded the members of his court: “Send everyone out from before me” (Bereishit 45:1). We will try to explain why it was so important to Yosef to be alone with his brothers. The midrash (Sechel Tov, Bereishit 45) explains that this was done for the needs of modesty. As Yosef was going to prove his identity by showing he was circumcised, he did not want his assistants to see what was not necessary for them to see. The simple explanation, of course, is that Yosef wanted to protect his brothers from embarrassment at the awkward situation that was to occur, which would include no small amount of explicit or implicit rebuke. Rishonim put stress on the rebuke, including practical ramifications, stemming from it, other than the brothers’ simple embarrassment. The Ramban says that upon hearing of Yosef’s sale, the Egyptians would view the brothers as betrayers and would reason that if that is the way they treated their own brother, they certainly could not be trusted to live in Egypt and visit in its palace. The Da’at Zekeinim echoes this idea but also extends it, in showing how the matter of the sale was a bigger secret than we might assume. They claim that not only did Yaakov not know about the sale, but even Binyamin, who was not with his brothers at the time, did not know about it. In fact, they claim that Yosef broke his speech of revelation into two. -
The Decline of the Generations (Haazinu)
21 Sep 2020 – 3 Tishri 5781 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Haazinu The Decline of the Generations Introduction In this week’s Torah portion, Haazinu, Moses tells the Israelites to remember their people’s past: זְכֹר֙יְמֹ֣ות םעֹולָָ֔ ב ִּ֖ ינּו נ֣ שְ ֹותּדֹור־וָד֑ ֹור שְאַַ֤ ל אָב ֙יך֙ וְ יַגֵָ֔דְ ךזְקֵנ ִּ֖יך וְ יֹֹ֥אמְ רּו לְָָֽך Remember the days of old. Consider the years of generation after generation. Ask your father and he will inform you; your elders, and they will tell you. [Deut. 32:7] He then warns them that prosperity (growing “fat, thick and rotund”) and contact with idolaters will cause them to fall away from their faith, so they should keep alive their connection with their past. Yeridat HaDorot Strong rabbinic doctrine: Yeridat HaDorot – the decline of the generations. Successive generations are further and further away from the revelation at Sinai, and so their spirituality and ability to understand the Torah weakens steadily. Also, errors of transmission may have been introduced, especially considering a lot of the Law was oral: מש הק בֵלּתֹורָ ה מ סינַי, ּומְ סָרָ ּהל יהֹושֻׁעַ , ו יהֹושֻׁעַ ל זְקֵנים, ּוזְקֵנים ל נְב יאים, ּונְב יא ים מְ סָ רּוהָ ילְאַנְשֵ נכְ ס ת הַגְדֹולָה Moses received the Torah from Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. [Avot 1:1] The Mishnah mourns the Sages of ages past and the fact that they will never be replaced: When Rabbi Meir died, the composers of parables ceased. -
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.). -
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. -
The Truth About Yom Tov Sheini
EIGHTH DAY PESACH READING Rabbi Dr. Aharon Adler The Truth About Yom Tov Sheini he Biblical commandment to observance today conforms to the cat- for them. He graciously agreed, on the organize the halachic calendar, egory of minhag. Broadly stated, if an condition that I come to this Seder via the judicial act of lunar sanc- individual is a temporary resident in, or with my guitar and play live music. Ttification, caused much difficulty for visitor to, a second location with plans Rav Amital refused to respond Amen the burgeoning Jewish communities of to return to the original location, he/she to the two boys’ many berachot at this Babylon during the Second Temple era. must observe the minhag of the origi- seder. Instead, he mumbled: od beracha The over two-week delay in receiving nal location. However, if one relocates levatala – another blessing in vain! this critical information from the Holy permanently to the second location, the Complicating matters, Rav Shmuel Land regarding precisely which day was original location’s minhag is no longer Salant (19th century Chief Rabbi of sanctified as Rosh Chodesh meant that binding upon him, and he assumes the Jerusalem) agreed, in principle, with the the Diaspora communities were unin- new location’s minhag immediately. Ritba’s position. However, in deference formed as to when the festivals would Hence, one may conclude that a tour- to Rav Yosef Karo, he recommended fall out. This triggered the rabbinic ist in Israel today should observe the that on Yom Tov Sheini in Eretz Yisrael, institution to observe “Yom Tov Sheini” full Yom Tov Sheini. -
Beitza Rosh Hashana
As far as the sanctity of the Festival is concerned, however, the ַ וֲאַמר ָרָבא: ִהְלְכָתא ְ ּכָוֵת ּיה ְּדַרב ְּבָהֵני second day was also treated as sacred, which proves that when two ְּ תָלת, ֵּבין ְלקו ָ ּּלא ֵּבין ְל ּ חוְמָרא. days were observed in Eretz Yisrael, they were considered a single sanctity rather than two. And Rava said in summary: Th e halakha is in accordance with the opinion of Rav in these three cases, whether the ruling is lenient, or whether the ruling is stringent. Perek I Daf 6 Amud a PERSONALITIES Rava said: If one died on the fi rst day of a Festival,H gentiles § ָאַמר ָרָבא: ֵמת ְּביוֹם טוֹב ִר ׁאשוֹן – The Gemara in tractate : ְנַהְרְּדֵﬠי – The Sages of Neharde’a should att end to his burial. If he died on the second day of a ִיְתַﬠ ְּס ּקו ּבוֹ ֲﬠָמִמים, ֵמת ְּביוֹם טוֹב Sanhedrin explains that this is a reference to Rav Ĥama, a N N Festival, Jews should att end to his burial. And even with regard ֵׁשִני – ִיְתַﬠ ְּס ּקו ּבוֹ ִי ְׂשָרֵאל, ַוֲאִפ ּילוּ fourth-generation Babylonian amora. He apparently lived to the two Festival days of Rosh HaShana, the halakha is that the ִּב ְׁשֵני ָיִמים ִטוֹבים ֶׁשל רֹ ׁאש ׁ ָּ ַהשנָה, a long life, as his discussions with Sages of the previous generation are recorded in the Talmud. Since he served for legal status of the two days is like that of the two days of the Festivals; however, that is not so with regard to an egg that was laid on the ַמה ׁ ֶּ שֵאין ֵ ּכן ְּבֵב ָ יצה. -
What Sugyot Should an Educated Jew Know?
What Sugyot Should An Educated Jew Know? Jon A. Levisohn Updated: May, 2009 What are the Talmudic sugyot (topics or discussions) that every educated Jew ought to know, the most famous or significant Talmudic discussions? Beginning in the fall of 2008, about 25 responses to this question were collected: some formal Top Ten lists, many informal nominations, and some recommendations for further reading. Setting aside the recommendations for further reading, 82 sugyot were mentioned, with (only!) 16 of them duplicates, leaving 66 distinct nominated sugyot. This is hardly a Top Ten list; while twelve sugyot received multiple nominations, the methodology does not generate any confidence in a differentiation between these and the others. And the criteria clearly range widely, with the result that the nominees include both aggadic and halakhic sugyot, and sugyot chosen for their theological and ideological significance, their contemporary practical significance, or their centrality in discussions among commentators. Or in some cases, perhaps simply their idiosyncrasy. Presumably because of the way the question was framed, they are all sugyot in the Babylonian Talmud (although one response did point to texts in Sefer ha-Aggadah). Furthermore, the framing of the question tended to generate sugyot in the sense of specific texts, rather than sugyot in the sense of centrally important rabbinic concepts; in cases of the latter, the cited text is sometimes the locus classicus but sometimes just one of many. Consider, for example, mitzvot aseh she-ha-zeman gerama (time-bound positive mitzvoth, no. 38). The resulting list is quite obviously the product of a committee, via a process of addition without subtraction or prioritization. -
Diagrams in Rashi's Commentary: a Case Study of Eruvin
177 Diagrams in Rashi’s Commentary: A Case Study of Eruvin 56b By: ELI GENAUER Book illustrations serve multiple purposes. Some are ornamental and, in the case of the Hebrew book, such ornamentation fell under the impera- tive of zeh keli ve-anvehu (Ex. 15:2) to beautify ritual objects.1 Other illus- trations serve a more utilitarian purpose, elucidation and explanation of the text. The first printed Hebrew book to utilize illustrations to elucidate the text (and not for ornamental use) was likely Moses of Coucey’s Sefer Mitzvot Gedolot printed in Rome prior to 1480.2 Of course, explanatory illustrations are not an invention of printing; many medieval commenta- tors make use of this convention. While these illustrations can prove in- valuable in elucidating an otherwise opaque text, in some instances they create more confusion than they assist. In part, however, the failure of these illustrations to explain the text, can, in some instances, be traced to the vagaries of printing rather than to a careless commentator. I would like to thank Dr. Peggy Pearlstein, Dr. Ann Brener and Sharon Horo- witz of the Library of Congress, and Dr. Ezra Chwat of the Israel National Li- brary, for their assistance in helping me obtain much of the source material for this article. I would also like to thank Dan Rabinowitz for his invaluable assis- tance in creating this piece. 1 See, e.g., Abraham M. Habermann, “The Jewish Art of the Printed Book,” in Jewish Art An Illustrated History, rev. ed. Bezalel Narkiss, New York Graphic So- ciety Ltd., Greenwich, Conn.:1971, pp. -
Bal Tashchit : the Jewish Prohibition Against Needless Destruction Wolff, K.A
Bal Tashchit : the Jewish prohibition against needless destruction Wolff, K.A. Citation Wolff, K. A. (2009, December 1). Bal Tashchit : the Jewish prohibition against needless destruction. Retrieved from https://hdl.handle.net/1887/14448 Version: Corrected Publisher’s Version Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/14448 Note: To cite this publication please use the final published version (if applicable). BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Copyright © 2009 by K. A. Wolff All rights reserved Printed in Jerusalem BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Proefschrift ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van de Rector Magnificus prof. mr P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op dinsdag 1 december 2009 klokke 15:00 uur door Keith A. Wolff geboren te Fort Lauderdale (Verenigde Staten) in 1957 Promotiecommissie Promotores: Prof. Dr F.A. de Wolff Prof. Dr A. Wijler, Rabbijn, Jerusalem College of Technology Overige leden: Prof. Dr J.J. Boersema, Vrije Universiteit Amsterdam Prof. Dr A. Ellian Prof. Dr R.W. Munk, Vrije Universiteit Amsterdam Prof. Dr I.E. Zwiep, Universiteit van Amsterdam To my wife, our children, and our parents Preface This is an interdisciplinary thesis. The second and third chapters focus on classic Jewish texts, commentary and legal responsa, including the original Hebrew and Aramaic, along with translations into English. The remainder of the thesis seeks to integrate principles derived from these Jewish sources with contemporary Western thought, particularly on what might be called 'environmental' themes. -
The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions
UC Berkeley UC Berkeley Electronic Theses and Dissertations Title The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Permalink https://escholarship.org/uc/item/5bx332x5 Author Septimus, Zvi Publication Date 2011 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, Chair Professor David Henkin Professor Naomi Seidman Spring 2011 The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Copyright 2011 All rights reserved by Zvi Septimus Abstract The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus Doctor of Philosophy in Jewish Studies University of California, Berkeley Professor Daniel Boyarin, Chair This dissertation proposes a poetics and semiotics of the Bavli (Babylonian Talmud)—how the Bavli, through a complex network of linguistic signs, acts on its implied reader's attempt to find meaning in the text. In doing so, I advance a new understanding of how the Bavli was composed, namely as a book written by its own readers in the act of transmission. In the latter half of the twentieth century, Bavli scholarship focused on the role of the Stam (the collective term for those people responsible for the anonymous voice of the Bavli) in the construction of individual Bavli passages (sugyot). -
Tz7-Sample-Corona II.Indd
the lax family special edition Halachic Perspectives on the Coronavirus II נקודת מבט על נגיף הקורונה ב׳ Tzurba M’Rabanan First English Edition, 2020 Volume 7 Excerpt – Coronavirus II Mizrachi Press 54 King George Street, PO Box 7720, Jerusalem 9107602, Israel www.mizrachi.org © 2020 All rights reserved Written and compiled by Rav Benzion Algazi Translation by Rav Eli Ozarowski, Rav Yonatan Kohn and Rav Doron Podlashuk (Director, Manhigut Toranit) Essays by the Selwyn and Ros Smith & Family – Manhigut Toranit participants and graduates: Rav Otniel Fendel, Rav Jonathan Gilbert, Rav Avichai Goodman, Rav Joel Kenigsberg, Rav Sam Millunchick, Rav Doron Podlashuk, Rav Bentzion Shor General Editor and Author of ‘Additions of the English Editors’: Rav Eli Ozarowski Board of Trustees, Tzurba M’Rabanan English Series: Jeff Kupferberg (Chairman), Rav Benzion Algazi, Rav Doron Perez, Rav Doron Podlashuk, Ilan Chasen, Adam Goodvach, Darren Platzky Creative Director: Jonny Lipczer Design and Typesetting: Daniel Safran With thanks to Sefaria for some of the English translations, including those from the William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz www.tzurba.com www.tzurbaolami.com Halachic Perspectives on the Coronavirus II נקודת מבט על נגיף הקורונה ב׳ Introduction “Porch” and Outdoor Minyanim During Coronavirus Restrictions Responding to a Minyan Seen or Heard Online Making a Minyan Using Online Platforms Differences in the Tefilla When Davening Alone Other Halachot Related to Tefilla At Home dedicated in loving memory of our dear sons and brothers יונתן טוביה ז״ל Jonathan Theodore Lax z”l איתן אליעזר ז״ל Ethan James Lax z”l תנצב״ה marsha and michael lax amanda and akiva blumenthal rebecca and rami laifer 5 · נקודות מבט הלכתיות על נגיף הקורונה ב׳ צורבא מרבנן Introduction In the first shiur concerning the coronavirus, we discussed some of the halachic sources relating to the proper responses, both physical and spiritual, to an epidemic or pandemic. -
Beruriah and Rachel: Two Women in the Talmud
1 BERURIAH AND RACHEL: TWO WOMEN IN THE TALMUD BERURIAH It is not very often that we find the name of a woman mentioned in the Talmud. Beruriah was one such exception, a great Jewish woman whose wisdom, piety, and learning inspire us to this day. Beruriah lived about one hundred years after the destruction of the Second Temple, which occurred in the year 70 CE. She was the daughter of the great Rabbi Chananiah ben Teradion, who was one of the "Ten Martyrs" whom the Romans killed for spreading the teachings of the Torah among the Jewish people. Beruriah was not only the daughter of a great man but was also the wife of an equally great sage, the saintly Rabbi Meir, one of the most important teachers of the Mishnah. The Talmud tells us many stories about Beruriah. She studied three hundred matters pertaining to Halachah (Jewish law) every day, which would be quite an amazing feat for any scholar. Thus, the Sages frequently asked her views regarding matters of law, especially those laws which applied to women. For instance, the Sages had different opinions about the law of purity and asked Beruriah for her opinion. Rabbi Judah sided with her and recognized her authority. There was another case where there was a dispute between Beruriah and her brother. One of the greatest authorities was asked to judge the case and he said: "Rabbi Chananiah's daughter Beruriah is a greater scholar than his son." Beruriah was very well versed in the Holy Scriptures and could quote from them with ease.