Constructed and Denied: “The Talmud” from the Brisker Rav to the Mishneh Torah
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Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
Facilitator's Guide
Facilitator’s Guide A Project of the Aleph Society The Global Day of Jewish Learning A project of the Aleph Society © 2011 by The Aleph Society All Rights Reserved 25 West 45th Street, Suite 1405 New York, New York 10036 212.840.1166 www.steinsaltz.org www.theglobalday.com TABLE OF CONTENTS www.theglobalday.com Shema: The Unity of Jewish People Facilitator’s Guide 2011 An Overview for Facilitators and Educators ............................................................................................. 3 Using the Curriculium Guidebook for all Levels ..................................................................................... 6 Shema o Shema: An Introduction and Overview ................................................................................................................ 9 o Bedtime Shema: A conversation for parents & bedtime rituals .......................................................................... 15 o Advanced Class: The Shema’s Place in Jewish Liturgy ......................................................................................... 22 The Lord is Our God & The Lord is One o Exploring Our Ideas about God .............................................................................................................................. 30 o The Challenge of Idolatry ........................................................................................................................................ 38 o Monotheism and Oneness ..................................................................................................................................... -
The Genius and Limitations of Rabbi Joseph B. Soloveitchik Z"L
The Genius and Limitations of Rabbi Joseph B. Soloveitchik z"l Byline: Rabbi Dr. Nathan Lopes Cardozo is Dean of the David Cardozo Academy in Jerusalem. Thoughts to Ponder 529 The Genius and Limitations of Rabbi Joseph Ber Soloveitchik z”l * Nathan Lopes Cardozo Based on an introduction to a discussion between Professor William Kolbrener and Professor Elliott Malamet (1) Honoring the publication of Professor William Kolbrener’s new book “The Last Rabbi” (2) Yad Harav Nissim, Jerusalem, on Feb. 1, 2017 Dear Friends, I never had the privilege of meeting Rav Soloveitchik z”l or learning under him. But I believe I have read all of his books on Jewish philosophy and Halacha, and even some of his Talmudic novellae and halachic decisions. I have also spoken with many of his students. Here are my impressions. No doubt Rav Soloveitchik was a Gadol Ha-dor (a great sage of his generation). He was a supreme Talmudist and certainly one of the greatest religious thinkers of our time. His literary output is incredible. Still, I believe that he was not a mechadesh – a man whose novel ideas really moved the Jewish tradition forward, especially regarding Halacha. He did not solve major halachic problems. This may sound strange, because almost no one has written as many novel ideas about Halacha as Rav Soloveitchik (3). His masterpiece, Halakhic Man, is perhaps the prime example. Before Rav Soloveitchik appeared on the scene, nobody – surely not in mainstream Orthodoxy – had seriously dealt with the ideology and philosophy of Halacha (4). Page 1 In fact, the reverse is true. -
Chapter 2 Tort Liability in Maimonides
CHAPTER 2 TORT LIABILITY IN MAIMONIDES’ CODE (MISHNEH TORAH): THE DOWNSIDE OF THE COMMON INTERPRETATION A. INTRODUCTION: THE MODERN STUDY OF JEWISH TORT THEORY AS A STORY OF “SELF- MIRRORING” B. THE OWNERSHIP AND STRICT LIABILITY THEORY VS. THE FAULT-BASED THEORY (PESHIAH) (1) The Difficulties of the Concept of Peshiah (2) The Common Interpretation of the Code: The “Ownership and Strict Liability Theory” C. EXEGETICAL AND CONCEPTUAL DIFFICULTIES OF THE COMMON INTERPRETATION OF MAIMONIDES (1) Maimonides did not Impose Comprehensive Strict Liability on the Tortfeasor (2) Maimonides’ Use of the Term Peshiah in Different Places (3) The Theory of Ownership Contradicts Various Rulings in the Code (4) The Problem with Finding a Convincing Rationale for the Ownership Theory D. DIFFICULTIES IN UNDERSTANDING SOME ELEMENTS OF TORT LIABILITY MENTIONED IN THE CODE (1) Rulings that are Difficult to Interpret according to Either Ownership or Fault-Based Theories (2) Providing a Rationale for the Exemption in Tort (3) Standard of Care in Damages Caused by a Person to the Property of Another: Absolute/Strict Liability or Negligence? (4) Deterrence of Risk-Causing Behavior E. RE-EXAMINING THE OPENING CHAPTER OF THE BOOK OF TORTS IN THE CODE: CONTROL AS A CENTRAL ELEMENT OF LIABILITY IN TORT F. CONCLUSION 1 A. INTRODUCTION: THE MODERN STUDY OF JEWISH TORT THEORY AS A STORY OF “SELF- MIRRORING” Isidore Twersky showed us that “[t]o a great extent the study of Maimonides is a story of ‘self- mirroring’,”1 and that the answers given by modern and medieval scholars and rabbis to some questions on the concepts of Maimonides “were as different as their evaluations of Maimonides, tempered of course by their own ideological convictions and/or related contingencies.”2 Maimonides’ opening passages of the Book of Torts (Sefer Nezikin) in the Code (Mishneh Torah) can also be described as a story of “self-mirroring”. -
Kabbalah As a Shield Against the “Scourge” of Biblical Criticism: a Comparative Analysis of the Torah Commentaries of Elia Benamozegh and Mordecai Breuer
Kabbalah as a Shield against the “Scourge” of Biblical Criticism: A Comparative Analysis of the Torah Commentaries of Elia Benamozegh and Mordecai Breuer Adiel Cohen The belief that the Torah was given by divine revelation, as defined by Maimonides in his eighth principle of faith and accepted collectively by the Jewish people,1 conflicts with the opinions of modern biblical scholarship.2 As a result, biblical commentators adhering to both the peshat (literal or contex- tual) method and the belief in the divine revelation of the Torah, are unable to utilize the exegetical insights associated with the documentary hypothesis developed by Wellhausen and his school, a respected and accepted academic discipline.3 As Moshe Greenberg has written, “orthodoxy saw biblical criticism in general as irreconcilable with the principles of Jewish faith.”4 Therefore, in the words of D. S. Sperling, “in general, Orthodox Jews in America, Israel, and elsewhere have remained on the periphery of biblical scholarship.”5 However, the documentary hypothesis is not the only obstacle to the religious peshat commentator. Theological complications also arise from the use of archeolog- ical discoveries from the ancient Near East, which are analogous to the Torah and can be a very rich source for its interpretation.6 The comparison of biblical 246 Adiel Cohen verses with ancient extra-biblical texts can raise doubts regarding the divine origin of the Torah and weaken faith in its unique sanctity. The Orthodox peshat commentator who aspires to explain the plain con- textual meaning of the Torah and produce a commentary open to the various branches of biblical scholarship must clarify and demonstrate how this use of modern scholarship is compatible with his or her belief in the divine origin of the Torah. -
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. -
Rav Yisroel Salanter's Grave Has Finally Been Located by A
The RYS Daily 3/13/07 The Resting Place of RYS From http://chareidi.shemayisrael.com/archives5761/nasso/NSOarysrl.htm Rav Yisroel Salanter's Grave has Finally been Located By A. Cohen Last week we were privileged to hear some exciting news: with obvious siyata deShmaya the burial place of HaRav Yisroel Salanter ztv"l in the ancient cemetery of Koenigsberg was located. Those involved in this holy task these past few years could not find an adequate way of giving expression to their feelings of joy and gratitude to the Creator. "They that sow in tears, shall reap in joy." Many years of tireless work to locate the final resting place of the founder of the mussar movement and guide of the yeshiva world during the last few generations finally bore fruit. No joy is as great as that of having doubts and uncertainties resolved. However it is too early to congratulate ourselves. We now have to invest all our efforts into recruiting funds for setting up a gravestone befitting this giant figure, and building a mokom tefilloh for the masses who are sure to come in the future to this site, and to continue to rescue the whole of this ancient cemetery and to revive the Jewish community in this town where Rav Yisroel was active in his last years. We must do everything in our power for the sake of this gaon, who created a revolution in Torah and yir'oh in the last few generations and who "through his activities and methods of learning mussar saved all the yeshivos from falling prey to the maskilim and the accursed haskolo" (HaRav Shach shlita in his letter printed in Writings of the Alter of Kelm and his Students). -
Tzedakah As the Defining Social Marker of Jewish Identity
Tzedakah as the Defining Social Marker of Jewish Identity A. The Test of a True Jew: Check the Pocketbook B. Maimonides: Appealing to Jewish Genes – The Perfect “Pitch” “[God] has told you, human being, what is good and what Adonai requires of you: Nothing but to do justice (mishpat), to love kindness (hesed), and to walk humbly with your God.” (Micah 6:8) הִ גִיד לְָך ָאדָ ם מַ ה-ּטוֹב ּומָ ה-יְהוָה ּדוֹרֵ ׁש מִמְ ָך כִ י אִ ם- עֲׂשוֹתמִׁשְ טפָ וְַאהֲבַת חֶסֶ ד וְהַצְ נֵעַ לֶכֶת עִ ם- אֱֹלהֶ יָך. Noam Zion, Hartman Institute, [email protected] – excerpted form from Jewish Giving in Comparative Perspectives: History and Story, Law and Theology, Anthropology and Psychology. Book One: From Each According to One’s Ability: Duties to Poor People from the Bible to the Welfare State and Tikkun Olam Previous Books: A DIFFERENT NIGHT: The Family Participation Haggadah By Noam Zion and David Dishon LEADER'S GUIDE to "A DIFFERENT NIGHT" By Noam Zion and David Dishon A DIFFERENT LIGHT: Hanukkah Seder and Anthology including Profiles in Contemporary Jewish Courage By Noam Zion A Day Apart: Shabbat at Home By Noam Zion and Shawn Fields-Meyer A Night to Remember: Haggadah of Contemporary Voices Mishael and Noam Zion www.haggadahsrus.com 1 Our teachers have said: "If all troubles were assembled on one side and poverty on the other, poverty would outweigh them all." - Midrash Shemot Rabbah 31:14 "The sea of a mighty population, held in galling fetters, heaves uneasily in the tenements.... The gap between the classes in which it surges, unseen, unsuspected by the thoughtless, is widening day by day. -
Rabbi Danziger's Review of Rabbi Elias' 19 Letters
BOOK REVIEW ESSAY Rediscovering the Hirschian Legacy Three books have been published in the past year which illuminate the life and thought of Rabbi Samson Raphael Hirsch. In the following pages, two eminent scholars, Rabbi Shelomoh E. Danziger and Dr. Judith Bleich, explore the world of Rabbi Hirsch and the meaning of his legacy today. THE WORLD OF RABBI S. R. HIRSCH The presentation of biographical and historical background, the moving eyewitness account of the THE NINETEEN LETTERS meeting of Rav Yisrael Salanter and Rav Hirsch, the synopses that preface each Letter, the clarifying com Newly translated and with commentary by Rabbi mentary and the liberal provision of cross-references - Joseph Elias all these inform and fascinate the reader who wishes to Feldheim Publishers, 1995,359 pages understand the world of ideas of Rabbi Samson Raphael Hirsch zt"l. Rabbi Elias has performed an arduous task REVIEWED BY in presenting this well-crafted, valuable work to the RABBI SHELOMOH E. DANZIGER public. Yet, devoted followers ofRav Hirsch, including abbi Samson Raphael Hirsch (1808-1888), the this reviewer, may well object to the numerous views, great Frankfurt rav, was the gaon and tzaddik cited at every opportunity, of those of different orienta R who inspired Western Orthodoxy to conquer, to tion who opposed, and still oppose, Hirschian princi "Toraize," the new derech eretz (i.e., civilization) of the ples. The virtual effect of this is to counteract, or at post-ghetto era. In the words of Dayan Grunfeld: "The least to moderate, some of the most "Hirschian" con universality of Rav Hirsch's mind, the range of his cepts of the Nineteen Letters. -
Holiness-A Human Endeavor
Isaac Selter Holiness: A Human Endeavor “The Lord spoke to Moses, saying: Speak to the whole Israelite community and say to them: You shall be holy, for I, the Lord your God, am holy1.” Such a verse is subject to different interpretations. On the one hand, God is holy, and through His election of the People of Israel and their acceptance of the yoke of heaven at Mount Sinai, the nation attains holiness as well. As Menachem Kellner puts it, “the imposition of the commandments has made Israel intrinsically holy2.” Israel attains holiness because God is holy. On the other hand, the verse could be seen as introducing a challenge to the nation to achieve such a holiness. The verse is not ascribing an objective metaphysical quality inherent in the nation of Israel. Which of these options is real holiness? The notion that sanctity is an objective metaphysical quality inherent in an item or an act is one championed by many Rishonim, specifically with regard to to the sanctity of the Land of Israel. God promises the Children of Israel that sexual morality will cause the nation to be exiled from its land. Nachmanides explains that the Land of Israel is more sensitive than other lands with regard to sins due to its inherent, metaphysical qualities. He states, “The Honorable God created everything and placed the power over the ones below in the ones above and placed over each and every people in their lands according to their nations a star and a specific constellation . but upon the land of Israel - the center of the [world's] habitation, the inheritance of God [that is] unique to His name - He did not place a captain, officer or ruler from the angels, in His giving it as an 1 Leviticus 19:1-2 2 Maimonidies' Confrontation with Mysticism, Menachem Kellner, pg 90 inheritance to his nation that unifies His name - the seed of His beloved one3”. -
1 I. Introduction: the Following Essay Is Offered to the Dear Reader to Help
I. Introduction: The power point presentation offers a number of specific examples from Jewish Law, Jewish history, Biblical Exegesis, etc. to illustrate research strategies, techniques, and methodologies. The student can better learn how to conduct research using: (1) online catalogs of Judaica, (2) Judaica databases (i.e. Bar Ilan Responsa, Otzar HaHokmah, RAMBI , etc.], (3) digitized archival historical collections of Judaica (i.e. Cairo Geniza, JNUL illuminated Ketuboth, JTSA Wedding poems, etc.), (4) ebooks (i.e. HebrewBooks.org) and eReference Encyclopedias (i.e., Encyclopedia Talmudit via Bar Ilan, EJ, and JE), (5) Judaica websites (e.g., WebShas), (5) and some key print sources. The following essay is offered to the dear reader to help better understand the great gains we make as librarians by entering the online digital age, however at the same time still keeping in mind what we dare not loose in risking to liquidate the importance of our print collections and the types of Jewish learning innately and traditionally associate with the print medium. The paradox of this positioning on the vestibule of the cyber digital information age/revolution is formulated by my allusion to continental philosophies characterization of “The Question Concerning Technology” (Die Frage ueber Teknologie) in the phrase from Holderlin‟s poem, Patmos, cited by Heidegger: Wo die Gefahr ist wachst das Retende Auch!, Where the danger is there is also the saving power. II. Going Digital and Throwing out the print books? Critique of Cushing Academy’s liquidating print sources in the library and going automated totally digital online: Cushing Academy, a New England prep school, is one of the first schools in the country to abandon its books. -
Lechem Mishna on Shabbos
Chayei Sarah 5781/November 13, 2020 Volume 3, Issue 6 Lechem Mishna on Shabbos Rabbi Chaim Yeshaya Freeman How many of the loaves of lechem mishna need to be cut for the Shabbos meal? Which bread must be covered during kiddush? The requirement: The Gemara (Brachos 39b) cites a teaching of Rav Abba loaves if, as pointed out by Rav Kahana as the basis for his opinion, the Torah that on Shabbos, during every meal, a person is required to break bread over states that the Jewish People “gathered” a double portion. lechem mishna, two loaves. This is based upon the verse (Shemos 16:22) that MidiOraysa or midiRabanan: The Taz (Orach Chaim 678:2) says that lechem relates that a double portion of mon (manna) fell on Fridays: “It happened on mishna is a diOraysa (Scriptural) obligation. The Taz is discussing a case of one the sixth day that they gathered a double portion of food.” Hashem explained who has limited finances and must choose between purchasing bread forlechem to Moshe that one portion was meant for Friday, and one for Shabbos, as no mishna or wine for kiddush. He rules that the lechem mishna takes precedence as mon fell on Shabbos itself. Chazal inferred that two loaves of bread should be the requirement of lechem mishna is diOrayso, while the requirement of wine for used to symbolize the double portion that fell in honor of Shabbos. The Gemara kiddush is Rabbinic. However, the Magen Avraham (618:10 and 254:23) argues continues that Rav Ashi said that he witnessed Rav Kahana hold two loaves of that lechem mishna is a diRabanan (Rabbinic) obligation.