Orality and the Redaction of the Babylonian Talmud
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Understanding Mikvah
Understanding Mikvah An overview of Mikvah construction Copyright © 2001 by Rabbi S. Z. Lesches permission & comments: (514) 737-6076 4661 Van Horne, Suite 12 Montreal P.Q. H3W 1H8 Canada National Library of Canada Cataloguing in Publication Data Lesches, Schneur Zalman Understanding mikvah : an overview of mikvah construction ISBN 0-9689146-0-8 1. Mikveh--Design and construction. 2. Mikveh--History. 3. Purity, Ritual--Judaism. 4. Jewish law. I. Title. BM703.L37 2001 296.7'5 C2001-901500-3 v"c CONTENTS∗ FOREWORD .................................................................... xi Excerpts from the Rebbe’s Letters Regarding Mikvah....13 Preface...............................................................................20 The History of Mikvaos ....................................................25 A New Design.............................................................27 Importance of a Mikvah....................................................30 Building and Planning ......................................................33 Maximizing Comfort..................................................34 Eliminating Worry ......................................................35 Kosher Waters ...................................................................37 Immersing in a Spring................................................37 Oceans..........................................................................38 Rivers and Lakes .........................................................38 Swimming Pools .........................................................39 -
Page 1 482 – Jalkut Schimoni Zwölfprophetenbuch 10 Abkürzungen Anm
482 Jalkut Schimoni Zwölfprophetenbuch 10 Abkürzungen Anm. O Anmerkung Midr. O Midrasch Aufl. O Auflage Ms. O Manuskript Bd. O Band MT O Masoretischer Text Bde. O Bände Ndr. O Neudruck / Nachdruck BH O Biblia Hebraica o.A. O ohne Angaben hebr. O hebräisch R. O Rabbi hg. O herausgegeben von S. O Seite LXX O Septuaginta Vgl. O Vergleiche Midraschim ARN A O Abot de Rabbi Natan, Version A ARN B O Abot de Rabbi Natan, Version B BhM O Bet ha-Midrasch (Midrasch Jona) ExR O Exodus, Schemot Rabba CantR O Canticum, Schir ha-Schirim, Hoheslied Rabba DtnR O Deuteronomium Rabba, Deverim Rabba GenR O Genesis, Bereschit Rabba LevR O Leviticus, Wajiqra Rabba Mek O Mekhilta de R. Jischmael MidrPs O Midrasch Psalmen MidrSam O Midrasch Samuel NumR O Numeri, Bemidbar Rabba PAB Est O Panim Acherot B zu Ester par. O Parascha per. O Pereq pet. O Peticha PR O Pesiqta Rabbati PRE O Pirqe de-Rabbi Eliezer PRK O Pesiqta de-Rav Kahana RutR O Rut Rabba SDtn O Sifre Deuteronomium, Devarim SNum O Sifre Numeri, Bemidbar SOR O Seder Olam Rabba Tan O Tanchuma, Ausgabe Warschau Open Access. © 2020 Farina Marx, publiziert von De Gruyter. Dieses Werk ist lizenziert unter der Creative Commons Attribution 4.0 International Lizenz. https://doi.org/10.1515/9783110675382-010 Abkürzungen 483 TanB O Tanchuma, Ausgabe Buber ThrR O Threni, Klagelied, Echa Rabba Traktatnamen von Mischna, Tosefta, Talmudim b O Babylonischer Talmud t O Tosefta j O Jerusalemer Talmud Meg O Megilla AZ O Aboda Zara Men O Menachot BB O Baba Batra MQ O Moet Qatan Bek O Bekhorot Naz O Nazir Ber O Berakhot Ned O Nedarim BM O Baba Metsia Nid O Nidda BQ O Baba Qamma Pes O Pessachim Chag O Chagiga Qid O Qidduschin Chul O Chulin RH O Rosch ha-Schana Er O Erubin Sanh O Sanhedrin Git O Gittin Schab O Schabbat Jeb O Jebamot Schebu O Schebuot Ker O Keritot Suk O Sukka Ket O Ketubbot Taan O Taanit Mak O Makkot Zeb O Zebachim . -
A USER's MANUAL Part 1: How Is Halakhah Organized?
TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning. -
Zeraim Tractates Terumot and Ma'serot
THE JERUSALEM TALMUD FIRST ORDER: ZERAIM TRACTATES TERUMOT AND MA'SEROT w DE G STUDIA JUDAICA FORSCHUNGEN ZUR WISSENSCHAFT DES JUDENTUMS HERAUSGEGEBEN VON E. L. EHRLICH BAND XXI WALTER DE GRUYTER · BERLIN · NEW YORK 2002 THE JERUSALEM TALMUD Ή^ίτ τΐίΛη FIRST ORDER: ZERAIM Π',ΙΓΙΪ Π0 TRACTATES TERUMOT AND MA'SEROT ΓτηελΡΏΐ niQnn rnooü EDITION, TRANSLATION, AND COMMENTARY BY HEINRICH W. GUGGENHEIMER WALTER DE GRUYTER · BERLIN · NEW YORK 2002 Die freie Verfügbarkeit der E-Book-Ausgabe dieser Publikation wurde ermöglicht durch den Fachinformationsdienst Jüdische Studien an der Universitätsbibliothek J. C. Senckenberg Frankfurt am Main und 18 wissenschaftliche Bibliotheken, die die Open-Access-Transformation in den Jüdischen Studien unterstützen. ISBN 978-3-11-017436-6 ISBN Paperback 978-3-11-068128-4 ISBN 978-3-11-067718-8 e-ISBN (PDF) 978-3-11-090846-6 e-ISBN (PDF) 978-3-11-067726-3 e-ISBN (EPUB) 978-3-11-067730-0 This work is licensed under the Creative Commons Attribution 4.0 International Licence. For This work is licensed under the Creativedetails go Commons to http://creativecommons.org/licenses/by/4.0/. Attribution 4.0 International Licence. For details go to http://creativecommons.org/licenses/by/4.0/. Das E-Book ist als Open-Access-Publikation verfügbar über www.degruyter.com, Library of Congresshttps://www.doabooks.org Control Number: 2020942816und https://www.oapen.org 2020909307 Bibliographic informationLibrary published of Congress by the Control Deutsche Number: Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Bibliographic information published by the Deutsche Nationalbibliothek DeutscheThe Deutsche Nationalbibliografie; Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data detailedare available bibliographic on the data Internet are available at http://dnb.dnb.de. -
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. -
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. -
Rosh Hashanah Ubhct Ubfkn
vbav atrk vkp, Rosh HaShanah ubhct ubfkn /UbkIe g©n§J 'UbFk©n Ubhc¨t Avinu Malkeinu, hear our voice. /W¤Ng k¥t¨r§G°h i¤r¤eo¥r¨v 'UbFk©n Ubhc¨t Avinu Malkeinu, give strength to your people Israel. /ohcIy ohH° jr© px¥CUb c,§ F 'UbFknUbh© ct¨ Avinu Malkeinu, inscribe us for blessing in the Book of Life. /vcIy v²b¨J Ubhkg J¥S©j 'UbFk©n Ubhc¨t Avinu Malkeinu, let the new year be a good year for us. 1 In the seventh month, hghc§J©v J¤s«jC on the first day of the month, J¤s«jk s¨j¤tC there shall be a sacred assembly, iIº,C©J ofk v®h§v°h a cessation from work, vgUr§T iIrf°z a day of commemoration /J¤s«et¨r§e¦n proclaimed by the sound v¨s«cg ,ftk§nkF of the Shofar. /U·Gg©, tO Lev. 23:24-25 Ub¨J§S¦e r¤J£t 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /c«uy o«uh (lWez¨AW) k¤J r¯b ehk§s©vk Ub²um±uuh¨,«um¦nC Baruch Atah Adonai, Eloheinu melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner shel (Shabbat v’shel) Yom Tov. We praise You, Eternal God, Sovereign of the universe, who hallows us with mitzvot and commands us to kindle the lights of (Shabbat and) Yom Tov. 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /v®Z©v i©n±Zk Ubgh°D¦v±u Ub¨n±H¦e±u Ub²h¡j¤v¤J Baruch Atah Adonai, Eloheinu melech ha-olam, shehecheyanu v’kiy’manu v’higiyanu, lazman hazeh. -
Teshuvah: Being Your Best Self!
TESHUVAH: BEING YOUR BEST SELF! During the days leading up to and including Rosh Hashanah, we spend a lot of time in shul asking Hashem for forgiveness for things we may have done wrong over the course of the year, and we ask for a successful year, a healthy year, and a peaceful year. Also, we are encouraged to reach out to people who maybe we have not spoken to in a while or people we may have had disagreements with and make amends. We can all think to ourselves and make a list of people who might appreciate a phone call, or might be excited to get a text, or wants to become friends again. The months of Elul and Tishrei which contain Rosh Hashanah and Yom Kippur, focus specifically on the middot and character traits of repentance, charity, and prayer. So let’s explore how we can include this attribute of Teshuvah (Repentance) this Rosh Hashanah season, and why it is so important! Teshuvah) which is translated as Repentance) -תְּׁשּובָה This is the act of us righting a wrong, big or small, and it can take place whether it’s between you and a friend, or you and Hashem! During the days leading up to Rosh Hashanah, it is a special time for us to ask for forgiveness and work on ourselves. WHAT ARE 3 THINGS I CAN WORK ON? (It can be something as small as trying to say good things about other people or letting your younger sibling pick what TV show to watch). Fill in below: ____________________________________________________________________________________________ ____________________________________________________________________________________________ -
The Relationship Between Targum Song of Songs and Midrash Rabbah Song of Songs
THE RELATIONSHIP BETWEEN TARGUM SONG OF SONGS AND MIDRASH RABBAH SONG OF SONGS Volume I of II A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2010 PENELOPE ROBIN JUNKERMANN SCHOOL OF ARTS, HISTORIES, AND CULTURES TABLE OF CONTENTS VOLUME ONE TITLE PAGE ............................................................................................................ 1 TABLE OF CONTENTS ............................................................................................. 2 ABSTRACT .............................................................................................................. 6 DECLARATION ........................................................................................................ 7 COPYRIGHT STATEMENT ....................................................................................... 8 ACKNOWLEDGMENTS AND DEDICATION ............................................................... 9 CHAPTER ONE : INTRODUCTION ........................................................................... 11 1.1 The Research Question: Targum Song and Song Rabbah ......................... 11 1.2 The Traditional View of the Relationship of Targum and Midrash ........... 11 1.2.1 Targum Depends on Midrash .............................................................. 11 1.2.2 Reasons for Postulating Dependency .................................................. 14 1.2.2.1 Ambivalence of Rabbinic Sources Towards Bible Translation .... 14 1.2.2.2 The Traditional -
Megillat Taanit- the Scroll of Fasting
Chapter Eight Megillat Taanit- The Scroll of Fasting VeredNoam Introduction 339 Text, Translation, Structure 341 Historical Events Mentioned 345 Date and Origin 348 The Scholion and its Two Versions 350 The Scroll's Status in Rabbinic Literature 356 Editions 361 Selected Bibliography 362 Introduction Talmudic scholars have on occasion wondered at the lack of historiography and historical awareness in the literature of the sages. Many have concluded that our rabbis were indifferent to the events of their day as well as to the rest of the post-biblical Jewish history. These scholars have argued that the rabbis had viewed their own purpose as limited solely to their work in the fields of halakha and exegesis.' In this light, it is surprising to discover that a document of a semi-historical character is the first to have been produced by our early sages, and that they regarded this document with respect and granted it special status. This Document is Megillat Taanit. MegTaan originated among the sages of the Second Temple era and is the earliest known Pharisaic document to have survived. The Scroll is essentially a list of about thirty-five dates drawn up in Aramaic and arranged in calendar order. Its goal, as stated in its opening sentence, is to keep the Jews from fast ing on 'days on which miracles had been performed for Israel'.2 On days com memorating especially important events, in the opinion of the compiler of the Scroll, it was forbidden not only to fast, but even to eulogize the deceased. The dates listed are, in the main, those of joyous events of various kinds that befell the Jewish people during the Second Temple era. -
Emuna/7/Trustworthiness1
Tikki • Project Currici Draft. February 2014 Emuna/7/TrUStWOrthineSS1 While Emunah is usually translated as faith, in this session we focus on its related meaning - Trustworthiness. Emunah shares a Hebrew root with Oman, an artisan - someone who can be trusted or relied upon to produce a quality product. Emunah is that quality of reliability that we engender in others through our sustained honesty and consideration. A person or institution that acts with Emuno/i/trustworthiness is one in which you can have faith. Emunah as Fundamental to Life -Talmud Bavli Shabbat 31a and Tosafot The prophet lsaiah(33:6) describes some of the positive attributes of the Jewish people as follows: "Faithfulness to Your charge was [her] wealth, wisdom and devotion [her] triumph, reverence for God - that was her treasure." The word used for "Faithfulness" is "Emunah." The rabbis of the Talmud relate each phrase in Isaiah's passage to one of the six sections of the Mishnah, the 3rd century encyclopedia of Jewish law. The word 'faithfulness/EmL/nar?' in the verse refers to the section of Mishnah, "Seeds," that deals with agriculture. (Babylonian Talmud Shabbat 31a) The Tosafot, 13th centuryTalmud commentators, explore the relationship between the term "Emunah" and agriculture: The farmer who sows seeds places his faith in the Lifegiver of All the Worlds, for he trusts that God will provide all that is needed for his crops to grow. Ifthe farmer didn't trust at some level that the seeds would grow in the ground s/he would probably not go to the effort to hoe and plow and do all the work needed to produce crops. -
Final Draft Dissertation
UNIVERSITY OF CALIFORNIA Los Angeles Arbiters of the Afterlife: Olam Haba, Torah and Rabbinic Authority A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Languages and Cultures by Candice Liliane Levy 2013 © Copyright by Candice Liliane Levy 2013 ABSTRACT OF THE DISSERTATION Arbiters of the Afterlife: Olam Haba, Torah and Rabbinic Authority by Candice Liliane Levy Doctor of Philosophy in Near Eastern Languages and Cultures University of California, Los Angeles, 2013 Professor Carol Bakhos, Chair As the primary stratum of the rabbinic corpus, the Mishna establishes a dynamic between rabbinic authority and olam haba that sets the course for all subsequent rabbinic discussions of the idea. The Mishna Sanhedrin presents the rabbis as arbiters of the afterlife, who regulate its access by excluding a set of individuals whose beliefs or practices undermine the nature of rabbinic authority and their tradition. In doing so, the Mishna evinces the foundational tenets of rabbinic Judaism and delineates the boundaries of ‘Israel’ according to the rabbis. Consequently, as arbiters of the afterlife, the rabbis constitute Israel and establish normative thought and practice in this world by means of the world to come. ii There have been surprisingly few studies on the afterlife in rabbinic literature. Many of the scholars who have undertaken to explore the afterlife in Judaism have themselves remarked upon the dearth of attention this subject has received. For the most part, scholars have sought to identify what the rabbis believed with regard to the afterlife and how they envisioned its experience, rather than why they held such beliefs or how the afterlife functioned within the rabbinic tradition.