DOCSLIB.ORG

Mishnah 1: a Bald Spot in a Vineyard1: the House of Shammai Say 24 Cubits2 but the House of Hillel Say 16 Cubits

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mishnah 1: a Bald Spot in a Vineyard1: the House of Shammai Say 24 Cubits2 but the House of Hillel Say 16 Cubits 'ran pis didh nmp .JITON V3")N"j onyv OnpiN J1>3 OTDn finij? :H 71)»» (fol. 29a) WW onpiN rpa o*i?n t?in)p ,n)9N rn.V>>> ww onpiN rp:n on?n nrn£ N>n w nm nYwv o^w onpiN DON rnwy o^i vn in* HW TO DGN rn/wy ww oip ON iyspisn :nnw cm tin jhw} rurriiy nnN mV>y ww Mishnah 1: A bald spot in a vineyard1: the House of Shammai say 24 cubits2 but the House of Hillel say 16 cubits. The circumference3 of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there4. If there are 16 cubits, one allows it space to be tended5 and the rest one may sow. 1 Here start the rules for kilaim in vintner will want to sow these plants as a vineyard, where the rules have to be soon as possible. more strict than for fields since other Instead of interpreting man nmp as crops in a vineyard make everything "bald spot in a vineyard" one might "sanctified". For a biblical basis of the think of "agricultural area in a vine- treatment of a partially dead vineyard, yard", cf. Chapter 2, Note 150. cf. Chapter 7, Note 44. 2 The cubit used to measure A dried-up vineyard cannot be vessels can be determined from successfully replanted unless lupines Mishnah Kelim 17:11 which states that and other nitrogen-enriching plants some authorities define liquid measures grow there for a few years. The as Roman. The Roman quartarius, 136 KILAIM CHAPTER FOUR equivalent to the Jewish revi'it, is 133 Palestinian vineyard cubit 20 digits or cm3. The Yerushalmi states in Pesahim 52.6 cm, close to the standard 10:1 (fol. 37c) that the revi'it is 7V3 Babylonian cubit. cubic digits [the Babli (Pesahim 109a) 3 From the root Vm "to turn in a defines it as 10.8 cubic digits.] The circle," from which also the Biblical Yerushalmi digit is therefore the cube homonym Vina "fife." The rules of bald root of (133/7.3333)cm3 or 2.63 cm. spots at the outer edge of a vineyard Then the cubit of 24 digits is 63 cm. are given in Mishnah 2. (The corresponding Babylonian cubit 4 The rules given here apply if would be only 55.5 cm.) On the other the bald spot contains a circle of 16 hand, Rashi (Erubin 60b) defines the cubits diameter (for the House of cubit used for measuring terrain as half Hillel), i. e., if there is a point in the a pace, 2000 cubits being 1000 paces or bald spot from which the minimal one mile. If one uses the Roman mile distance to any living vine is at least 8 (1000 passus) of 1473 m, one obtains cubits. 73.7 cm for the cubit. If Rashi would 5 The space needed to tend a define the half-step as two Parisian vineyard is a path 4 cubits wide so that feet, one would obtain 65 cm, in the ox-drawn cart of the vintner may reasonable correspondence with the move there. Even though the House of Yerushalmi cubit derived earlier, but if Hillel forbid sowing if the minimal he would refer to half an aune, his width is less than eight cubits, if cubit would be 59 cm, closer to the somebody sowed illegally on a smaller Babylonian standard. patch neither the seeds nor the vines In Tosephta Kelim Baba Mezi'a 6:13, become "sanctified" as long as a R. Mei'r states that all cubits referred to minimal distance of 4 cubits is ob- in the laws of a vineyard are cubits of served everywhere (Mishnah 7:3). five hand-breadths. This makes the nn*ij7 .ainv; d-i? Nin cnsn nrn.j? "|3ni> >:n npN nrnj? naim -ION ,i>77>r!?3)3 iniN vo'li?» il.n^ OTD .iyspw irriN vnnj?® o-pn n* •)>* "P^i? oft cm v\?op nidi >ai ia iyspi:nnv> oi? o").?D JiOli? in* ^ noii? N7>2V pn .it it o'rivm i>3 ninm ya-iN)? V3 'TP HALAKHAH 1 137 von? nya-iN jpn 5 >5 in nto viw yaw ya mw won 1 tvn pTin in np? pi ? ppn? "inri ji>n yjin in ao? pi>i ."!?>?> a 6ini VPl? pi.Jp Halakhah 1: "A bald spot in a vineyard." Rebbi Johanan said that the rules for a bald spot in a vineyard and a dried-up vineyard7 are the same. A bald spot is cleared in its middle, a dried-up vineyard is cleared on all four sides8. Rebbi Yose said, this applies to a large vineyard but if it comes from the plants of a small vineyard9, the rules of a bald spot in a vineyard do not apply. Also, we have stated10: "What is a bald spot in a vineyard? A vineyard that dried up in its middle but enough for a vineyard remained, whether it be from all four sides, or from three, or from two opposite sides." How is that? Five rows of seven each11, one took out one row of vineyard12, that leaves four vineyards and three intervals. One takes out another one, that leaves three vineyards and two intervals. One takes out another one, that leaves two vineyards and one interval. 5 R. Eliahu Fulda and R. S. Venice and Leyden: pin. Lieberman want to read '3 pas "in the 7 The rules of the dried spot are form of a x" instead of '3 .pana R. explained in Mishnah 5:1. Eliahu Wilna deletes pais and also 8 The dry spot reaches the border takes '3 as the name of the Greek letter of the vineyard at 1, 2, 3, or 4 sides. X- However, if one continues to take 9 As explained in Mishnah 4:6, a out x-shaped groups of vines, one will minimal vineyard is formed by two not diminish the number of intervals. It rows, one with two, the other one with will be seen later that vines planted in three vines in two parallel rows. A the shape of a x never form a vineyard. small vineyard here is one of which a 6 Reading of the Rome ms. Most circle of 16 cubits diameter has been older commentators emend the text to cleared and no two minimal vineyards this reading since two parallel rows are still standing. generate only one space between them. 10 A similar statement is Tosephta 138 KILAIM CHAPTER FOUR Kilaim 3:1: "What is a bald spot in a not recognized by the dictionaries) is vineyard? A vineyard that dried up in not quite a vineyard. It is a row of five its middle but four or five vines vines which according to the Mishnah remained, whether it be from all four do not form a vineyard for the House sides, or from three, or from two of Hillel, but will form one if the vines opposite sides." [R. Saul Lieberman has are drawn on a trellis as explained in an ingenious explanation to harmonize Mishnah 6:1 and at the end of the Mishnah, Tosephta, and Yerushalmi, Halakhah, Note 22. In our case, one (noiUiBD xnsoin, p. 621) which, however, takes out one row, given in the figure contradicts both the definition of nmp as o. Then one takes out two more man (loc. cit., a few lines earlier) and minimal vineyards (see Note 9), the fact that in all sources of the indicated by c and e. The vines left Tosephta the numerals are spelled out standing are indicated by x. One and not abbreviated. Similarly, R. cannot do a similar construction with Moses Margalit presents an extremely less than a 5-by-7 vineyard. The elegant solution but it seems distance between two vines usually is contradicted by Rebbi Johanan in the four cubits; then between first and last next paragraph.] row the empty space is a required 16 11 The commentators want to cubits. change "7" into "5" but this is not warranted. The large vineyard of five rows of seven vines each contains 35 x c c e e e vines. A minimal vineyard has five x c c c e c x vines. If three minimal vineyards are X o 0 O 0 0 X removed, 20 vines remain along the X X X X X X X edges. fig. 4-1 12 013 is a vineyard, pais (a word inyoB n^n^i onpw n>a .iniN iJi)>V>£ ->m tori? Vinno Jin -»ON .V3")*! on\py toa-pro on'yy .yr-jN! onvpy m-prv) rn\uy \yyi inyon n^njp -mv isnna rpriyi o-on ^inp "pa'pto Jva oni^n-ini n>3 D~i?n l^rim .rnvpy D>rivp ^n tpi^ rpriyi rnyy HALAKHAH 1 139 JI>N .DON rn/yy tpJW D>i>piN rpii DON ni.^v WW DnpiN WEW N>RIVI ^ RNTYY O>RIVJ RYMJFC JIÌON IDE *MO'JQ Jim ^ DDiOV'i JT>17 Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction13. Rebbi Johanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24.
Load more

Recommended publications
  • September/October
    A Traditional, Egalitarian and Participatory Conservative Synagogue ELUL 5777/TISHREI/HESHVAN 5778 NEWSLETTER/VOLUME 30:1 SEPTEMBER/OCTOBER 2017 Or Zarua Annual Tshuvah Lecture Selihot Study with Rabbi Bolton Rabbinic Irreverence: Repentance and Forgiveness Imagining a Repentant God at the Time of the Spanish Expulsion: Rabbi Dov Weiss, PhD Abarbanel’s Take on Tshuvah Department of Religion University of Illinois at Urbana-Champaign Saturday, September 16 8:00 pm: Dessert Reception Sunday evening, September 24, 6:00 pm 8:30 pm: Selihot Study s we approach transgressing Torah law. Dr. Weiss (son with Rabbi Bolton the High Holy of Rabbi Avi Weiss) recently published a 9:30: pm Selihot Service Days, the process book, Pious Irreverence: Confronting God of repentance in Rabbinic Judaism, that ach Shabbat of 5777 we have Amust become our focus. explores these daring Egleaned from Don Yitzhak Abarbanel's As the High Holy Day Rabbinic texts. erudite commentary on the weekly Torah liturgy makes clear, our In this Tshuvah Lecture, portion. At Selihot, as we turn towards fate for the coming year Dr. Weiss will address why the new year, we will study selections may hinge on the efficacy some Rabbis envisioned a from the masterwork that address and of our tshuvah, which must involve genuine perfect God as performing explore repentance. This past year, while introspection, a thoroughgoing refinement tshuvah and what religious we have seen some of those passages as of character, and a deep commitment to values and insight might they arose in the context of our reading improvement in our conduct. Each year at Or be expressed in these radical texts.
    [Show full text]
  • Our Very Life the Sukkah Helps the Jews Remember Their History and Their Covenant with God
    TORAH FROM JTS www.jtsa.edu/torah A Jewish man remembers the sukkah in his grandfather’s home And the sukkah remembers for him The wandering in the desert that remembers The grace of youth and the tablets of the Ten Commandments Sukkot 5778 סוכות תשע"ח And the Golden Calf and the thirst and the hunger That remembers Egypt. Our Very Life The sukkah helps the Jews remember their history and their covenant with God. The image of the 19th century sukkah from the collection of the Paris Dr. Jason Rogoff, Academic Director of Israel Jewish Museum expresses this notion with its elaborate panels depicting not Programs, Assistant Professor of Talmud and only images of an Austrian village, the dwelling of the owner of the sukkah, Rabbinics, JTS but also a view of Jerusalem, the walls of the old city, and the Decalogue. One time it happened that a priest poured the libation on his I hope that this year you invite into your sukkah not only your friends and feet, and all the people pelted him with their etrogim. family but also those who are no longer with us yet remain part of our (M. Sukkah 4:9) memories of the past. The above Mishnah describes a scandalous episode set on the festival of Sukkot during the Second Temple period. The previous mishnah explains that on each day of the festival there was a ceremony where the priests would fill a golden flask with water from the Shiloah spring and bring it to the Temple to offer as a sacrifice on the altar.
    [Show full text]
  • October 2020 Have Made Very Little Difference to Their Celebrations
    KOL AMI Jewish Center & Federation New ideas of the Twin Tiers Congregation Kol Ami A different kind of Sukkot Jewish Community School When every Jewish household built a sukkah at home, a pandemic would October 2020 have made very little difference to their celebrations. Maybe fewer guests would have been invited for meals in the sukkah, and it might have been harder to obtain specialty fruits and vegetables, but the family had the suk- In this issue: kah and could eat meals in it, perhaps even sleep in it. Service Schedule 2 That is still widespread in Israel and in traditional communities here, but more of us rely on Sukkot events in the synagogue for our “sukkah time.” Torah/Haftarah & Candle Lighting 2 This year there won’t be a Sukkot dinner at Congregation Kol Ami and we Birthdays 4 won’t be together for kiddush in the sukkah on Shabbat (which is the first day of Sukkot this year). Mazal Tov 4 Nevertheless, Sukkot is Sukkot is Sukkot. It may be possible for you to CKA Donations 5 build a sukkah at home—an Internet search will find directions for building one quickly out of PVC pipe or other readily JCF Film Series 6 available materials. Sisterhood Opening Meeting 8 Even without a sukkah, we can celebrate the themes of Sukkot. In Biblical Israel it was a har- Jazzy Junque 8 vest festival, so maybe you can go to farm JCF Donations 8 stands and markets for seasonal produce. Baked squash is perfect for the cooler weather, Yahrzeits 9 cauliflower is at its peak—try roasting it—and In Memoriam 10 it’s definitely time for apple pie.
    [Show full text]
  • Lulav on Shabbat
    בס"ד Volume 8. Issue 35 Lulav on Shabbat The fourth perek lists the mitzvot performed during sukkot establishing Rosh Chodesh. The Tosfot Yom Tov stresses including the number of days that the mitzvah applies. The that the Gemara was referring to the times of the Beit first of these is the mitzvah of lulav; or more accurately the HaMikdash and that even though those people outside mitzvah of arbaat haminim (four species). According to Israel may have known how to calculate Rosh Chodesh, Torah law, the mitzvah of lulav is to be performed in the since they had to rely on it being fixed in Eretz Yisrael, Beit HaMikdash for the seven days of Sukkot (excluding they were considered as if they did not know. Such an Shimini Atzeret). Outside the Beit Hamikdash the mitzvah explanation however does not help the Bartenura due to to shake lulav was only for the first day. The Mishnah what appears to be an inconsistency between his however teaches that it is possible that the mitzvah would explanation here and his ruling regarding etrog stated apply in the Beit HaMikdash for either six or seven days of above.1 What then is our status nowadays with respect to sukkot depending on the year. If the first day of sukkot was establishing Rosh Chodesh? Shabbat, then the mitzvah was performed for seven days. If however the first day was not Shabbat, meaning that The Tosfot Yom Tov suggest that explanation of the Shabbat was on one of the remaining days of Sukkot, then Rambam should solve our difficulty whose ruling the the mitzvah was performed for six days with it not being Bartenura shares in the above two cases.
    [Show full text]
  • A Clergy Resource Guide
    When Every Need is Special: NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING A Clergy Resource Guide For the best in child, family and senior services...Think JSSA Jewish Social Service Agency Rockville (Wood Hill Road), 301.838.4200 • Rockville (Montrose Road), 301.881.3700 • Fairfax, 703.204.9100 www.jssa.org - [email protected] WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING PREFACE This February, JSSA was privileged to welcome 17 rabbis and cantors to our Clergy Training Program – When Every Need is Special: Navigating Special Needs in the Synagogue Environment. Participants spanned the denominational spectrum, representing communities serving thousands throughout the Washington region. Recognizing that many area clergy who wished to attend were unable to do so, JSSA has made the accompanying Clergy Resource Guide available in a digital format. Inside you will find slides from the presentation made by JSSA social workers, lists of services and contacts selected for their relevance to local clergy, and tachlis items, like an ‘Inclusion Check‐list’, Jewish source material and divrei Torah on Special Needs and Disabilities. The feedback we have received indicates that this has been a valuable resource for all clergy. Please contact Rabbi James Kahn or Natalie Merkur Rose with any questions, comments or for additional resources. L’shalom, Rabbi James Q. Kahn, Director of Jewish Engagement & Chaplaincy Services Email [email protected]; Phone 301.610.8356 Natalie Merkur Rose, LCSW‐C, LICSW, Director of Jewish Community Outreach Email [email protected]; Phone 301.610.8319 WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING RESOURCE GUIDE: TABLE OF CONTENTS SECTION 1: SESSION MATERIALS FOR REVIEW PAGE Program Agenda .........................................................................................................
    [Show full text]
  • English Abstract
    English Abstract Sugya 1: Point of Departure (Berakhot 2a) Sugya 1 has been attributed by scholars to the sabora'im, sixth or seventh century Babylonian sages who added a post-editorial layer to the Talmud, predominantly in the form of introductory sugyot at the beginnings of tractates and chapters. Mishnah Berakhot 1:1, the first in the entire mishnaic corpus, opens with a question: "When do we begin reciting the Shema in the evenings?" Our sugya consists of a series of questions regarding the wording and "missing" context of this question. Close reading indicates an element of artificiality in these questions: they single out our mishnah either because it opens with a question, or because it does not define its terms, and because it assumes that day follows night - phenomena that are not in the least surprising, and in fact reflect standard mishnaic or rabbinic usage. The proposed answers are respectively either obvious or equally artificial, or they make use of selective citation in order to establish a chiastic structure in the mishnayot of the first chapter of Berakhot. Analysis indicates that each and every question and type of answer found in the sugya is found elsewhere in the Talmud, in other sugyot that have been attributed by scholars to the sabora'im. In each and every case the saboraic question or answer or formulation is less artificial and more appropriate in its other locus than it is in our sugya. It would thus seem that this entire sugya is the work of single late saboraic author, who pieced together a collection of typical saboraic comments from other places and applied them to the very first mishnah, in order create a "flagship" saboraic introductory sugya at the very beginning of the Talmud.
    [Show full text]
  • Mishnah Sukkah, Chapter 5 D Wxt Dkeq Dpyn
    dkw SUKKAH 5 d wxt dkeq 125 Mishnah Sukkah, chapter 5 d wxt dkeq dpyn (1) The flute [as the lead instrument ziA¥ lW¤ lil¦g¨d¤ Edf¤ .dX¨W¦e§ dX¨n¦g£lilgd ¦ ¨ ¤ ` and the many accompanying musical z`¤Ÿ§¨©©¤Ÿ `le zAXd z` `l dgFC ¤ Fpi`W ¥¤,da`FXd ¨¥ © instruments were played sometimes] ziA¥zg©n§U¦ d`¨x¨`ŸNW¤in¦ lM¨,Exn§`¨.aFh mFi for five [days] and sometimes for six. i`vFnA¥¨ §a :einIn ¨¨¦ dgnU ¨§¦ d`x ¨¨Ÿ `l ,da`FXd ¨¥ © This refers to the flute [playing] at the ,miWp¦¨ zxfrl ©§¤§Ecxi §¨ ,bg © lW ¤ oFW`xd ¦¨ aFh mFi Bet HaShoeva, since it does not Eid¨ad¨f¨lW¤zFxFpn§E .lFcB¨oETY¦ mW¨oip¦T§z©n§E override shabbat or the Festival [thus od¤iW¥`x¨A§ ad¨f¨ lW¤ mil¦t¨q§ dr¨A¨x§`©e§ ,mW¨ if shabbat fell during one of the dr¨A¨x§`©e§ ,cg¨`¤e§ cg¨`¤ lk¨l§ zFnN¨qª dr¨A¨x§`©e§ intermediate days it was played for on¤W¤ lW¤ miC¦M© md¤ic¥ia¦E dP¨dªk§ ig¥x§R¦n¦ mic¦l¨i§ five days, and if shabbat fell on the lt¤q¥ lk¨l§ oil¦iH¦n© od¥W¤ ,bŸl mix¦U§r¤e§ d`¨n¥ lW¤ first day of the Festival it was played odn¤¥ odipindnE ¤¥¨§¤¥ mipdk ¦£Ÿiqpkn ¥§§¦ i`lAn ¥¨§¦b :ltqe ¤¥¨ for six]. It was said: Whoever did not dz¨i§d¨ `Ÿle§ ,oiw¦il¦c§n© Eid¨ od¤a¨E ,oir¦iw¦t§n© Eid¨ see the “da`eyd zia zgny — Rejoicing of the House of Drawing” [called so to fulfill the verse: “And you shall draw water with joy”, (Isaiah 12:3)] never saw rejoicing in his lifetime.
    [Show full text]
  • 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.
    [Show full text]
  • Bsd Selections on the Subject of Humility
    BSD SELECTIONS ON THE SUBJECT OF HUMILITY Selections from The Seder of Chok le Israel Mishpatim Yom Chamishi Selected from Ethical Books The correction required of penitents is to be humble and sincerely brokenhearted. Humility is as great as bringing all the sacrifices. It is a vehicle for the Divine Presence and prevents a person's prayer being rejected. The Sages, of blessed memory, said that if death was decreed upon a person or upon his children, humility causes the decree to be nullified and his sins to be forgiven. And in any case he gains that it also atones for him the transgression of blemishing the covenant. Instead of being rejected, loathed, and abhorred, now, if he will be sincerely humble, he will become a vehicle for the Divne Presence and will increase the Divine outpouring. Indeed, he will become a conduit to draw forth the Divine outpouring. For the outpouring is brought about by the righteous person, who is a conduit and a path for the life force of the world. This is the meaning of the statement (Ta'anit 24b), "The whole world is sustained for the sake of [bishvil] My son Chanina." For Rabbi Chanina was a path [shvil] and a conduit for bringing down the Divine outpouring [of blessings] to the world. Teruma Yom Rishon Shaare Kedusha Part 2, Chapter 4 Pride is the root of many sins, both between man and G-d and between man and man, for it causes a person to harm another, to hate him, to speak evil about him, and many similar things.
    [Show full text]
  • Mishnah 1: If Two Women Each Made a Qab1 and They Touched One Another, Even If They Are of the Same Kind They Are Exempt
    'ΪΓ3Ί pD D*tM TIU; v>3>3 ID rip ΓΙ* IVJJ·) ΨΨ i^V Ο'ψί >ΓΙψ :N fl)VÖ (fol. 59c) .moa ύ>»ι Ν'^ψι n»n ρ« ΠΠΝ nwN>\y "irw ijppi .p-no? inis Mishnah 1: If two women each made a qab1 and they touched one another, even if they are of the same kind they are exempt. But if both belong to the same woman and are of the same kind they are obligated2, different kinds3 are exempt. 5 1 They separately made bread are obligated since 2 > /4. dough and now are baking it together 2 If the doughs touch or are on in the same oven. Separately, the the same baking sheet. doughs are exempt but both together 3 This is defined in Mishnah 4:2. ηψκ Drip ·)3ηί> -ION .'^Ό D>\M >ΓΙψ :N (fol. 59d) rmiN wy rii?po ΠΠΝ Π\ΙΪΝ on ni-papo ο?ηψ JTj?p)o nj>N ηηκ π^ν on .πηΝ ηψΝ? oriiN wy πίτ?^ ο>ψ3 >jw .o>\w >ri\y? Dip» TÖ D3V .ΓΐίΟίρρ ΠΓΐίΜ ΓΙψίν Ν1Π ΐ\ΥΪ) Π13ρ» iniN η'ψίν Nin·) wibb oip)? tö γρπ ddp n>ri>>o .vytob >Γΐψ πη ί»κ JTjapjo ii'p-! 'pi τπ?Ρ2 ηίηίρρ .nisin I^SN ">? ^»ψ ,D>\M 'Γΐψ3 piiN Vwy riiv>i Halakhah 1: "Two women who each made," etc. Rebbi Johanan said, usually for women, one does not mind, two do mind4. They gave to one woman who minds5 the status of two women, to two women who do not mind the status of one woman.
    [Show full text]
  • Narratology, Hermeneutics, and Midrash
    Poetik, Exegese und Narrative Studien zur jüdischen Literatur und Kunst Poetics, Exegesis and Narrative Studies in Jewish Literature and Art Band 2 / Volume 2 Herausgegeben von / edited by Gerhard Langer, Carol Bakhos, Klaus Davidowicz, Constanza Cordoni Constanza Cordoni / Gerhard Langer (eds.) Narratology, Hermeneutics, and Midrash Jewish, Christian, and Muslim Narratives from the Late Antique Period through to Modern Times With one figure V&R unipress Vienna University Press Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. ISBN 978-3-8471-0308-0 ISBN 978-3-8470-0308-3 (E-Book) Veröffentlichungen der Vienna University Press erscheineN im Verlag V&R unipress GmbH. Gedruckt mit freundlicher Unterstützung des Rektorats der Universität Wien. © 2014, V&R unipress in Göttingen / www.vr-unipress.de Alle Rechte vorbehalten. Das Werk und seine Teile sind urheberrechtlich geschützt. Jede Verwertung in anderen als den gesetzlich zugelassenen Fällen bedarf der vorherigen schriftlichen Einwilligung des Verlages. Printed in Germany. Titelbild: „splatch yellow“ © Hazel Karr, Tochter der Malerin Lola Fuchs-Carr und des Journalisten und Schriftstellers Maurice Carr (Pseudonym von Maurice Kreitman); Enkelin der bekannten jiddischen Schriftstellerin Hinde-Esther Singer-Kreitman (Schwester von Israel Joshua Singer und Nobelpreisträger Isaac Bashevis Singer) und Abraham Mosche Fuchs. Druck und Bindung: CPI Buch Bücher.de GmbH, Birkach Gedruckt auf alterungsbeständigem Papier. Contents Constanza Cordoni / Gerhard Langer Introduction .................................. 7 Irmtraud Fischer Reception of Biblical texts within the Bible: A starting point of midrash? . 15 Ilse Muellner Celebration and Narration. Metaleptic features in Ex 12:1 – 13,16 .
    [Show full text]
  • Shavuot Self-Guided Torah Study Experience
    The Orthodox Union’s Shavuot Self-Guided Torah Study Experience Created by Community Rabbis from across the country Compiled by Rabbi Yechiel Shaffer & The Synagogue Services Department of the Orthodox Union Editor's Note: Contained within this packet are 10 self-guided studies for an enjoyable and engaging Torah study experience. Each topic will offer a unique Torah study experience, with some of our authors offering more specific guidance, and other’s leaving the subject-matter more open to your reflection and interpretation. The essential style, structure submitted by each Rabbi has been maintained to offer a differentiated learning experience, and to celebrate the diversity of Limmud Torah approaches in Batei Kanessiyot across the country. Should you wish to submit any reflections, or ideas following the conclusion of Shavuot, please contact Rabbi Yechiel Shaffer ([email protected]), the editor/compiler of this issue. www.ou.org Index of Articles with categorizations of different style learning experiences: Why do we wave at the Shabbat Candles? by Rabbi Yechiel Shaffer, Orthodox Union and Pikesville Jewish Congregation, Maryland ● This study guide offers an array of Halachik sources to help shape an understanding to Shabbat candles. Analysis of the Role of the Oral Torah by Rabbi Elisha Friedman, Kesher Israel Congregation of Harrisburg, Pennsylvania ■ This is a study-guide written in an essay form, analyzing the reasons behind the structure of Torah requiring an Oral law. To Rebuke or Not to Rebuke: That is the Question by Rabbi Jonathan Muskat, Young Israel of Oceanside, New York ■ An examination of when to give rebuke and when not to, this article is a combination of self-guided study through the sources, with an in-depth conclusion.
    [Show full text]