Leyendas-Del-Talmud-Berajot.Pdf
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
On Telling the Truth and Avoiding Deception Rabbi Daniel S Alexander Rosh Hashanah Day II
On Telling the Truth and Avoiding Deception Rabbi Daniel S Alexander Rosh Hashanah Day II During the recent series of commemorations following the death of Senator John McCain, I relished reviewing the scene from that town hall meeting in Lakeville, MN back in October of 2008. It was a period when racist conspiracies about then Senator Obama were being circulated in some social media outlets. In the now famous scene, a woman wearing a red, McCain-Palin tee shirt takes the microphone and begins, “I can’t trust Obama. I have read about him, and he’s not, um, um….” At this point, McCain begins to nod his head up and down in apparent enjoyment of the support. The woman continues, “… he’s an Arab.” Without a moment’s hesitation, McCain removes the microphone from his erstwhile supporter and interjects: “No, ma’am. He’s a decent family man [and a] citizen that I just happen to have disagreements with on fundamental issues, and that’s what the campaign’s all about. He’s not [an Arab].” In that swift microphone removal and that unconsidered “No, ma’am …” McCain acted on what could only have been an instinct for integrity, a reflex to avoid deception and to speak truth. The rabbinic sages of our Jewish tradition have much to say about speaking truth and avoiding deception. Sometimes they teach in the language of law and sometimes in the language of story. Altogether, they present us with useful touchstones for a consideration of this timely topic, timely both as it pertains to the serious challenge posed ever more relentlessly in the contemporary political discourse to which we have been subjected in recent months and also because of the imperative on these Days of Awe to engage in a serious process of self judgment and self correction. -
The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman 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 Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos. -
The Babylonian Talmud
The Babylonian Talmud translated by MICHAEL L. RODKINSON Book 10 (Vols. I and II) [1918] The History of the Talmud Volume I. Volume II. Volume I: History of the Talmud Title Page Preface Contents of Volume I. Introduction Chapter I: Origin of the Talmud Chapter II: Development of the Talmud in the First Century Chapter III: Persecution of the Talmud from the destruction of the Temple to the Third Century Chapter IV: Development of the Talmud in the Third Century Chapter V: The Two Talmuds Chapter IV: The Sixth Century: Persian and Byzantine Persecution of the Talmud Chapter VII: The Eight Century: the Persecution of the Talmud by the Karaites Chapter VIII: Islam and Its Influence on the Talmud Chapter IX: The Period of Greatest Diffusion of Talmudic Study Chapter X: The Spanish Writers on the Talmud Chapter XI: Talmudic Scholars of Germany and Northern France Chapter XII: The Doctors of France; Authors of the Tosphoth Chapter XIII: Religious Disputes of All Periods Chapter XIV: The Talmud in the Sixteenth and Seventeenth Centuries Chapter XV. Polemics with Muslims and Frankists Chapter XVI: Persecution during the Seventeenth Century Chapter XVII: Attacks on the Talmud in the Nineteenth Century Chapter XVIII. The Affair of Rohling-Bloch Chapter XIX: Exilarchs, Talmud at the Stake and Its Development at the Present Time Appendix A. Appendix B Volume II: Historical and Literary Introduction to the New Edition of the Talmud Contents of Volume II Part I: Chapter I: The Combination of the Gemara, The Sophrim and the Eshcalath Chapter II: The Generations of the Tanaim Chapter III: The Amoraim or Expounders of the Mishna Chapter IV: The Classification of Halakha and Hagada in the Contents of the Gemara. -
New Edition of the Babylonian Talmud V,I5
* JAN 39 1902 BM 500 .R6 1896 v . l"3 Talmud. New edition of the Babylonian Talmud v,i5 NEW EDITION ABYLONIAN TALMUD ©riginal XTejt, BDiteD, GorrecteD, S'otmulatet), anD MICHAEL L. RODKINSON SECTION JURISPRUDENCE (DAMAGES) TRACT BABA BATHRA (LAST GATE, PART I.) Volume V. (XIIL) NEW YORK NEW TALMUD PUBLISHING COMPANY 1342 Clinton Avenue EXPLANATORY REMARKS. In our translation we adopted these principles: 1. Tenan of the original—We have learned in a Mishna; Tania—We have learned in a Boraitha; Itemar— It was taught. 2. Questions are indicated by the interrogation point, and are immediately followed by the answers, without being so marked. 3. When in the original there occur two statements separated by the phrase, Lishna achrcna or Waibayith Aema ox Ikha a''a/«r/ (literally, "otherwise interpreted"), we translate only the second. 4. As the pages of the original are indicated in our new Hebrew edition, it is not deemed necessary to mark them in the English edition, this being only a translation from the latter. 5. Words or passages enclosed in round parentheses ( ) denote the explanation rendered by Rashi to the foregoing sentence or word. Square parentheses [ ] contain commentaries by authorities of the last period of construction of the Gemara. Copyright, 1902, by MICHAEL L. RODKINSON, TO HIM WHO FOR HIS PHILANTHROPY AND HUMANITY IS BELOVED AND HIGHLY PRAISED BY THE PEOPLE OF GREATER NEW YORK AND COUNTRY The Honorable SAMUEL GREENBAUM JUSTICE OF SUPREME COURT THIS VOLUME IS RESPECTFULLY DEDICATED BY HIS ADMIRER AND FRIEND MICHAEL L. RODKINSON New York, January i, 1902. CONTENTS. -
Daf Ditty Shabbes 101”Tied Together”
Daf Ditty Shabbes 101”Tied together” השמ פש י ר ק א מ ר ת 1 1https://web.nli.org.il/sites/nli/english/digitallibrary/pages/viewer.aspx?presentorid=NNL_Ephemera&DocID=NNL_Ephemera70 0080945 לרֲאמ ַ ירֵהּ סב מ:אְרָפַ ֶ,ֹשׁהָשׁ יקרַפּ מ!ַ?ְתּרָמָאִ ְלְטַלְטְ״ מןִי לִוֹזּ תּ״וֹזָ ְנ א!ןַ אאֶלּ ררָמָ סבַ ל:אְרָפַ ֹאָ ִצנ ְ וְַּלְטֵלטל ֵָלﬠרבְ ְרָכהֶָאלּא ְ ֵָלﬠרב וְַּלְטֵלטל זּוֹל ,זוִֹמ ָ ְִוְכְַדָתינא:ְִסיפנוֹת ָבּזוֹ זוֹ ְקשׁוּרוֹת — ְָמרﬠ ְ ןוּטלטמ ְוַֹלמלִבי נןזּ ז.וֹיְ וְִָּספ ִִק ְְ — .רוּסאח רווֶּנזג ְק,רוּנשֶׁגבָּשׁוֹ יןְְ יְן ְְִִֵ יְן יןְְ ְק,רוּנשֶׁגבָּשׁוֹ רווֶּנזג .רוּסאח . ןיֵבוּ זְ מ דיִ ןיִ ןיֵבּ סוּנֲא ןיִ ןיֵבּ טוּמ ﬠְ ןיִ — לוּרזָח ןהֵרֶיתְּהְ ִָאןוֹרשָׁ ןהֵרֶיתְּהְ לוּרזָח Rav Safra said to him: You, who are as great in this generation as Moses, did you speak well? We learned in the mishna that one may carry only from one to the other, not via a small boat. Rather, Rav Safra said: The mishna was only necessary to obligate one to place an eiruv, a joining of courtyards, between the two boats. Since the boats belong to different people, they must be joined to form a single domain in order to permit carrying from one to the other, as it was taught in a baraita: With regard to boats tied to one another, one places an eiruv and carries from one to the other. If the ties between them were severed, the people on the boats are prohibited to carry from one to the other. If they were then retied, whether unwittingly, i.e., the one who retied them forgot that it was Shabbat, whether intentionally, whether due to circumstances beyond one’s control, whether mistakenly, the boats are restored to their original permitted status. -
Shabbos Secrets - the Mysteries Revealed
Translated by Rabbi Awaharn Yaakov Finkel Shabbos Secrets - The Mysteries Revealed First Published 2003 Copyright O 2003 by Rabbi Dovid D. Meisels ISBN: 1-931681-43-0 All rights reserved No part of this publication may be translated, reproduced, stored in a retrieval system, or transmitted in an form or by any means, electronic, mechanical, photo-copying, recording, or otherwise, withour prior permission in writing from both the copyright holder and publisher. C<p.?< , . P*. P,' . , 8% . 3: ,. ""' * - ;., Distributed by: Isreal Book Shop -WaUvtpttrnn 501 Prospect Street w"Jw--.or@r"wn owwv Lakewood NJ 08701 Tel: (732) 901-3009 Fax: (732) 901-4012 Email: isrbkshp @ aol.com Printed in the United States of America by: Gross Brothers Printing Co., Inc. 3 125 Summit Ave., Union City N.J. 07087 This book is dedicated to be a source of merit in restoring the health and in strengthening 71 Tsn 5s 3.17 ~~w7 May Hashem send him from heaven a speedy and complete recovery of spirit and body among the other sick people of Israel. "May the Zechus of Shabbos obviate the need to cry out and may the recovery come immediately. " His parents should inerit to have much nachas from him and from the entire family. I wish to express my gratitude to Reb Avraham Yaakov Finkel, the well-known author and translator of numerous books on Torah themes, for his highly professional and meticulous translation from the Yiddish into lucid, conversational English. The original Yiddish text was published under the title Otzar Hashabbos. My special appreciation to Mrs. -
Daf Ditty Pesachim 113: Kaldiyyim, Kalda'ei
Daf Ditty Pesachim 113: kaldiyyim, kalda'ei, The countries around Chaldea The fame of the Chaldeans was still solid at the time of Cicero (106–43 BC), who in one of his speeches mentions "Chaldean astrologers", and speaks of them more than once in his De divinatione. Other classical Latin writers who speak of them as distinguished for their knowledge of astronomy and astrology are Pliny, Valerius Maximus, Aulus Gellius, Cato, Lucretius, Juvenal. Horace in his Carpe diem ode speaks of the "Babylonian calculations" (Babylonii numeri), the horoscopes of astrologers consulted regarding the future. In the late antiquity, a variant of Aramaic language that was used in some books of the Bible was misnamed as Chaldean by Jerome of Stridon. That usage continued down the centuries, and it was still customary during the nineteenth century, until the misnomer was corrected by the scholars. 1 Rabbi Yoḥanan further said: The Holy One, blessed be He, proclaims about the goodness of three kinds of people every day, as exceptional and noteworthy individuals: About a bachelor who lives in a city and does not sin with women; about a poor person who returns a lost object to its owners despite his poverty; and about a wealthy person who tithes his produce in private, without publicizing his behavior. The Gemara reports: Rav Safra was a bachelor living in a city. 2 When the tanna taught this baraita before Rava and Rav Safra, Rav Safra’s face lit up with joy, as he was listed among those praised by God. Rava said to him: This does not refer to someone like the Master. -
Final Copy of Dissertation
The Talmudic Zohar: Rabbinic Interdisciplinarity in Midrash ha-Ne’lam by Joseph Dov Rosen 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 Deena Aranoff Professor Niklaus Largier Summer 2017 © Joseph Dov Rosen All Rights Reserved, 2017 Abstract The Talmudic Zohar: Rabbinic Interdisciplinarity in Midrash ha-Ne’lam By Joseph Dov Rosen Joint Doctor of Philosophy in Jewish Studies with the Graduate Theological Union University of California, Berkeley Professor Daniel Boyarin, Chair This study uncovers the heretofore ignored prominence of talmudic features in Midrash ha-Ne’lam on Genesis, the earliest stratum of the zoharic corpus. It demonstrates that Midrash ha-Ne’lam, more often thought of as a mystical midrash, incorporates both rhetorical components from the Babylonian Talmud and practices of cognitive creativity from the medieval discipline of talmudic study into its esoteric midrash. By mapping these intersections of Midrash, Talmud, and Esotericism, this dissertation introduces a new framework for studying rabbinic interdisciplinarity—the ways that different rabbinic disciplines impact and transform each other. The first half of this dissertation examines medieval and modern attempts to connect or disconnect the disciplines of talmudic study and Jewish esotericism. Spanning from Maimonides’ reliance on Islamic models of Aristotelian dialectic to conjoin Pardes (Jewish esotericism) and talmudic logic, to Gershom Scholem’s juvenile fascination with the Babylonian Talmud, to contemporary endeavours to remedy the disciplinary schisms generated by Scholem’s founding models of Kabbalah (as a form of Judaism that is in tension with “rabbinic Judaism”), these two chapters tell a series of overlapping histories of Jewish inter/disciplinary projects. -
Getting Our Heads Around Jewish Prayer
GETTING OUR HEADS AROUND JEWISH PRAYER HOW DID WE GET HERE? DEFINING JEWISH PRAYER (To Pray (reflexive – להתפלל - • • Directing your thoughts and feelings toward a higher power (God) • Gratitude/Thanksgiving • Awe/Wonder/Connection • Contrition/Apology • Request/Desire • Connecting to the past and future through the recitation of eternal words PRAYER “TECHNOLOGY” WHAT ARE THE GOALS OF THIS COURSE? • Getting our heads around • Understanding the historical development of Jewish worship from the Bible until today • Appreciating the Siddur as the primary tool of modern Jewish worship • Recognizing that the Siddur is still developing, and why • Getting our hearts into • The words are only part of the communal prayer experience. Music is an integral part of getting our hearts in to prayer. • We’ll learn about the music of prayer, but also we’ll sing and practice different modalities • Getting our bodies engaged • What is the standing and sitting about? How does the choreography work? • Concepts like minyan and hitbodedut SACRIFICE KORBAN TYPES OF SACRIFICES Type of Sacrifice What is it for? Who enjoys it? Kind of Prayer Olah / Burnt Offering Submission to God / Recognizing God’s Completely Burnt for God Wow / Forgiveness Greatness / Wonder עולה / Zevach Shlamim / Expression of thanks or gratitude Part is burnt for God / Part Thanksgiving Peace or Whole is given to Priests / Part is eaten by the whole family זבח / Offering שלמים Chatat / Sin Offering Atone and purge unintentional sins, some Eaten by the Cohanim Sorry are for individual, and some -
14 Commandments
14 Commandments JK by Jay Kelman מכות כ״ג ב:י״ח דרש רבי שמלאי שש מאות ושלש עשרה מצות נאמרו לו למשה שלש מאות וששים וחמש לאוין כמנין ימות החמה ומאתים וארבעים ושמונה עשה כנגד איבריו של אדם אמר רב המנונא מאי קרא (דברים לג, ד) תורה צוה לנו משה מורשה תורה בגימטריא Makkot 23b:18 § Rabbi Simlai taught: There were 613 mitzvot stated to Moses in the Torah, consisting of 365 prohibitions corresponding to the number of days in the solar year, and 248 positive mitzvot corresponding to the number of a person’s limbs. Rav Hamnuna said: What is the verse that alludes to this? It is written: “Moses commanded to us the Torah, an inheritance of the congregation of Jacob” (Deuteronomy 33:4). The word Torah, in terms of its numerical value [gimatriyya], מכות כ״ד א:א׳-כ״ז שית מאה וחד סרי הוי אנכי ולא יהיה לך מפי הגבורה שמענום (סימן דמשמ"ק ס"ק): בא דוד והעמידן על אחת עשרה דכתיב (תהלים טו, א) מזמור לדוד [ה'] מי יגור באהלך מי ישכון בהר קדשך הולך תמים ופועל צדק ודובר אמת בלבבו לא רגל על לשונו לא עשה לרעהו רעה וחרפה לא נשא על קרובו נבזה בעיניו נמאס ואת יראי ה' יכבד נשבע להרע ולא ימיר כספו לא נתן בנשך ושוחד על נקי לא לקח עושה אלה לא ימוט לעולם הולך תמים זה אברהם דכתיב (בראשית יז, א) התהלך לפני והיה תמים פועל צדק כגון אבא חלקיהו ודובר אמת בלבבו כגון רב ספרא לא רגל על לשונו זה יעקב אבינו דכתיב (בראשית כז, יב) אולי ימושני אבי והייתי בעיניו כמתעתע לא עשה לרעהו רעה שלא ירד לאומנות חבירו וחרפה לא נשא על קרובו זה המקרב את קרוביו נבזה בעיניו נמאס זה חזקיהו המלך שגירר עצמות אביו במטה של חבלים ואת יראי ה' יכבד זה יהושפט מלך יהודה שבשעה שהיה רואה תלמיד חכם היה עומד מכסאו ומחבקו -
Jews and Judaism in the Rabbinic Era
Texts and Studies in Ancient Judaism Edited by Maren Niehoff (Jerusalem) Annette Y. Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Moulie Vidas (Princeton, NJ) 173 Isaiah M. Gafni Jews and Judaism in the Rabbinic Era Image and Reality – History and Historiography Mohr Siebeck Isaiah M. Gafni, born 1944; BA, MA, and PhD from the Hebrew University; 1967–2012 taught Jewish History of the Second Temple and Talmudic Periods (500 BCE – 500 CE) at the Hebrew University; currently Professor Emeritus in Jewish History at the Hebrew University, and President of Shalem College, Jerusalem. ISBN 978-3-16-152731-9 / eISBN 978-3-16-156701-8 DOI 10.1628/978-3-16-156701-8 ISSN 0721-8753 / eISSN 2568-9525 (Texts and Studies in Ancient Judaism) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de. © 2019 Mohr Siebeck, Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations and storage and processing in electronic systems. The book was printed on non-aging paper by Gulde Druck in Tübingen, and bound by Groß- buchbinderei Spinner in Ottersweier. Printed in Germany. For Naomi Table of Contents Abbreviations.............................................................................................. IX I Introduction ......................................................................................... -
Talmud for Beginners בבא מציעא, אלו מציאות Rabbi Yaakov Rich
Congregation Toras Chaim Talmud for Beginners בבא מציעא, אלו מציאות Rabbi Yaakov Rich 2009 THE TALMUD: FACTS AND FIGURES Gemara: the Aramaic name for the Talmud and its elucidations In Eretz Yisroel, the Sages of the Talmud are called Rebbe; in Babylon, Rav or Mar For 1,000 years, Babylon was the center of Jewish life and Torah study, beginning with destruction of the Beis HaMikdash and continuing until the end of the Geonic period. There are sixty-three tractates in the Mishnah, thirty-seven tractates in the Talmud Bavli, and 533 chapters in Shas. The Tanna’im, “Teachers,” Sages of the Mishnah, were active for five generations, from 3448-3980. The Amora’im, “Explainers,” Sages of the Gemara, were active for seven generations, from 3980- 4260. There are 4,000 Greek and Latin words in the Talmud. There were 276 Tanna’im. There were 1,932 Amora’im. (Some say that there were as many as 3,400 or as few as 773, depending whether every name appearing in the Talmud is an individual Amora, or various names for the same person.) The compilation of the Talmud took 300 years. There are fourteen sefarim that deal with the al tekrei in the Talmud. Eighty sefarim had been published before the Holocaust, dealing with the historical order of the Tanna’im and Amora’im. There are eighty sefarim devoted to the aggadas Raba bar Bar Chana (in Maseches Bava Basra) and Sabi DaVei Atuna (in Maseches Bechoros). 700 sefarim had appeared before the Holocaust explaining the aggados of the Talmud.