DOCSLIB.ORG

Torah Weekly

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Torah Weekly ב ס ״ ד Torah All the Mitzvos in Ki Teitzei concludes with the material world, it is confronted obligation to remember “what by challenges that may require Weekly Parshat Ki Teitzei Amalek did to you on the road, it to engage in battle. Seventy-four of the Torah’s on your way out of Egypt. For there are two aspects to August 15-21 2021 613 commandments (mitzvot) material existence. Our world 7 Elul – 13 Elul, 5781 are in the Parshah of Ki Teitzei. was created because G-d Torah Reading: These include the laws of the “desired a dwelling in the lower Ki Teitzei: Deuteronomy 21:10 - beautiful captive, the War and Peace: Will a worlds,” i.e., the physical 26:19 inheritance rights of the Haftarah: Dove Grow Claws? universe can serve as a dwelling Isaiah 54:1-54:10 firstborn, the wayward and for G-d, a place where His rebellious son, burial and Every day, we conclude essence is revealed. But as the dignity of the dead, returning a the Shemoneh Esreh prayers by term “lower worlds” implies, PARSHAT Ki Teitzei praising G-d “who blesses His lost object, sending away the G-d’s existence is not readily We have Jewish mother bird before taking her people Israel with peace.” And apparent in our environment. when describing the Calendars. If you young, the duty to erect a safety On the contrary, the material would like one, fence around the roof of one’s blessings G-d will bestow upon nature of the world appears to please send us a home, and the various forms of us if we follow His will, our preclude holiness. An attempt letter and we will kilayim (forbidden plant and Sages state, “peace is to resolve these two equivalent to all other send you one, or animal hybrids). contradictory thrusts is thus Also recounted are the judicial blessings.” Indeed, our Sages often characterized by conflict. Calendars ask the procedures and penalties for explain that Shalom, Hebrew Rabbi/Chaplain to for “peace,” is one of the names This is the Torah’s conception adultery, for the rape or of war, a struggle to transform contact us. of G-d Himself. seduction of an unmarried girl, even the lowest elements of Do you have family and for a husband who falsely Why does peace play such a existence into a dwelling for on the outside accuses his wife of infidelity. fundamental part in our Jewish G-d. For this reason, the Torah struggling? The following cannot marry a heritage? Every man’s soul is commanded the Jews to fight to Please contact or person of Jewish lineage: a “an actual part of G-d from conquer the Land of Canaan, have them contact mamzer (someone born from above.” Therefore he possesses and thereby turn a land which a natural desire to allow that our office to learn an adulterous or incestuous was notorious for its relationship); a male of G-dly spark an opportunity to more about our depravity into Eretz Yisrael, a Moabite or Ammonite descent; express itself. He seeks to grow land of which it is said “the eyes family programs. a first- or second-generation in understanding in a You and they are of the L-rd, your G-d, are upon Edomite or Egyptian. harmonious environment it from the beginning of the Family Programs not alone, we are Our Parshah also includes laws without being confronted by year until the end of the year.” here to help. external challenges. governing the purity of the Furthermore, even when there military camp; the prohibition Unfortunately, this is not is no explicit command for war, We offer free Grape against turning in an escaped always possible. We live in a the potential is there to Juice and Matzoh slave; the duty to pay a worker material world which by nature forcefully extend the for you to be able to on time, and to allow anyone encourages selfishness and the boundaries of holiness and make the blessings working for you—man or quest for personal gratification. enable it to encompass areas every Shabbos. animal—to “eat on the job”; the In such a world, the search for which were previously Please have your proper treatment of a debtor, spiritual growth may often lead governed by worldliness. and the prohibition against to conflicts of interest, and at chaplain / Rabbi Discovering our Resources contact us to enroll charging interest on a loan; the times, actual conflict. (available to all laws of divorce (from which are Waging War A person need not fear also derived many of the laws undertaking such efforts; on the Grape Juice & Matzah prisons). These concepts are alluded to in of marriage); the penalty of contrary, he is assured Divine the name of this thirty-nine lashes for blessing. This is alluded to by Hyman & Martha Rogal Center week’s Torah reading, Parshas 5804 Beacon Street transgression of a Torah the Hebrew translated as KiSeitzei which Pittsburgh, PA 15217 prohibition; and the procedures “against your enemies,” in the 412-421-0111 for yibbum (“levirate begins: “When you go out to verse cited above. Literally the battle against your enemies.” In Fax: 412-521-5948 marriage”) of the wife of a phrase means “above your the soul’s natural environment, www.alephne.org deceased childless brother, or enemies,” conveying the [email protected] chalitzah (“removing of the the spiritual worlds above there promise that even as the soul is no conflict. When, however, shoe”) in the case that the descends into our material brother-in-law does not wish to the soul “goes out” from that world and confronts challenges, marry her. setting and descends to our it always possesses the power to IN JEWISH HISTORY August 15-21, 2021 7 Elul 5781- 13 Elul 5781 overcome them. Since the more than a commitment to soul is “an actual part of gradual progress. “Serving Elul Observances G-d,” it is always above As the last month of the Jewish year, Elul is traditionally a time of introspection and G-d,” involved breaking our stocktaking -- a time to review one's deeds and spiritual progress over the past year and worldly influence and has individual natures, and showing prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur. the power to overcome all that there is no limit to our As the month of Divine Mercy and Forgiveness) it is a most opportune time for teshuvah obstacles and transform commitment to Him. ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) its environment. in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi This endeavor involves constant Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the Moreover, it is the struggle. A person cannot reach a field" and, in contrast to when he is in the royal palace, "everyone who so desires is challenge of “battle” that level of spiritual achievement permitted to meet him, and he receives them all with a cheerful countenance and shows brings out the essential and then “rest on his laurels.” a smiling face to them all." Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to power which the soul Instead, he must continuously strive to advance further. repentance. The Baal Shem Tov instituted the custom of reciting three additional possesses. For such chapters of Psalms each day, from the 1st of Elul until Yom Kippur confrontation compels a The Ultimate Battles person to draw on his Because the task of refining the Sunday August 15, 7 Elul Moses' parents remarry (1394 BCE) Amram and Jocheved had separated because of Pharaoh's decree that all inner strength. This world is often compared to a male Jewish babies be killed. Prompted by their six-year-old daughter Miriam's rebuke search for strength in turn battle, one of the criteria given to ("Pharaoh decreed against the males; you decreed against the males and the females") brings an awareness of identify Mashiach the leader they remarried on the 7th of Elul of the year 2367 from creation (1394 BCE). Moses one’s inner G-dly nature. who will motivate mankind to was born six months and one day later on Adar 7, 2368 (Talmud, Sotah 12b). And when that G-dly core accomplish its purpose is that he Monday, August 16, 1790 Washington Responds to Newport Jews (1790) is aroused, a person can will “wage the wars of G-d.” For The sexton of the Hebrew Congregation of Newport, Rhode Island, wrote a overcome any challenges, it is possible that the task of heartwarming letter to George Washington, on behalf of the Jewish community and spread G-dliness in refining the world will require welcoming the President on his visit to Newport. In his letter, he expressed a vision of all settings. In this way, actual conflict, so an American government that would permit all religions to live side by side in harmony, giving all its citizens the freedom to practice their religions he becomes G-d’s that Mashiach must “fill the world with justice” by On August 18, 1790, President Washington responded: The Citizens of the United partner, making manifest States of America have a right to applaud themselves for having given to mankind G-d’s purpose in creation. “destroying the power of the examples of an enlarged and liberal policy: a policy worthy of imitation. All possess wicked and waging the wars of alike liberty of conscience and immunities of citizenship.
Load more

Recommended publications
  • Pandemic Passover 2.0 Answer to This Question
    Food for homeless – page 2 Challah for survivors – page 3 Mikvah Shoshana never closed – page 8 Moving Rabbis – page 10 March 17, 2021 / Nisan 4, 5781 Volume 56, Issue 7 See Marking one year Passover of pandemic life Events March 16, 2020, marks the day that our schools and buildings closed last year, and our lives were and drastically changed by the reality of COVID-19 reaching Oregon. As Resources the soundtrack of the musical “Rent” put it: ~ pages Congregation Beth Israel clergy meet via Zoom using “525,600 minutes, how 6-7 CBI Passover Zoom backgrounds, a collection of which do you measure a year?” can be downloaded at bethisrael-pdx.org/passover. Living according to the Jewish calendar provides us with one Pandemic Passover 2.0 answer to this question. BY DEBORAH MOON who live far away. We measure our year by Passover will be the first major Congregation Shaarie Torah Exec- completing the full cycle Jewish holiday that will be celebrated utive Director Jemi Kostiner Mansfield of holidays and Jewish for the second time under pandemic noticed the same advantage: “Families rituals. Time and our restrictions. and friends from out of town can come need for our community Since Pesach is traditionally home- together on a virtual platform, people and these rituals haven’t stopped in this year, even based, it is perhaps the easiest Jewish who normally wouldn’t be around the though so many of our usual ways of marking these holiday to adapt to our new landscape. seder table.” holy moments have been interrupted.
    [Show full text]
  • Shulchan Arukh Amy Milligan Old Dominion University, [email protected]
    Old Dominion University ODU Digital Commons Women's Studies Faculty Publications Women’s Studies 2010 Shulchan Arukh Amy Milligan Old Dominion University, [email protected] Follow this and additional works at: https://digitalcommons.odu.edu/womensstudies_fac_pubs Part of the History of Religions of Western Origin Commons, Liturgy and Worship Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Yiddish Language and Literature Commons Repository Citation Milligan, Amy, "Shulchan Arukh" (2010). Women's Studies Faculty Publications. 10. https://digitalcommons.odu.edu/womensstudies_fac_pubs/10 Original Publication Citation Milligan, A. (2010). Shulchan Arukh. In D. M. Fahey (Ed.), Milestone documents in world religions: Exploring traditions of faith through primary sources (Vol. 2, pp. 958-971). Dallas: Schlager Group:. This Book Chapter is brought to you for free and open access by the Women’s Studies at ODU Digital Commons. It has been accepted for inclusion in Women's Studies Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. Spanish Jews taking refuge in the Atlas Mountains in the fifteenth century (Spanish Jews taking refuge in the Atlas Mountains, illustration by Michelet c.1900 (colour litho), Bombled, Louis (1862-1927) / Private Collection / Archives Charmet / The Bridgeman Art Library International) 958 Milestone Documents of World Religions Shulchan Arukh 1570 ca. “A person should dress differently than he does on weekdays so he will remember that it is the Sabbath.” Overview Arukh continues to serve as a guide in the fast-paced con- temporary world. The Shulchan Arukh, literally translated as “The Set Table,” is a compilation of Jew- Context ish legal codes.
    [Show full text]
  • Hilkhot Teshuva 2:3 Specifying the Sin As Part of Verbal Confession by David Silverberg
    Hilkhot Teshuva 2:3 Specifying the Sin as Part of Verbal Confession By David Silverberg Maimonides rules that the obligation of viduy – verbally confessing one's sin – requires that one mention the specific offense he has committed. One does not fulfill the mitzva of confession with the generic declaration, "I have sinned"; it is necessary for a sinner to specifically state the wrong he had committed for which he expresses remorse. Maimonides cites as the Biblical source for this requirement Moshe's plea to the Almighty in the aftermath of the sin of the golden calf: "Indeed, this nation has committed a grievous sin – they made for themselves a golden deity" (Shemot 32:31). Moshe, confessing on behalf of Benei Yisrael, does not merely acknowledge that they "committed a grievous sin," but also specifies that sin: "they made for themselves a golden deity." This suggests that viduy requires specific confession, rather than a generic admission of guilt. This installment will first explore the Talmudic background to Maimonides' ruling, and then briefly assess the broader conceptual issues relevant to this halakha. Rabbi Akiva and Rabbi Yehuda ben Bava As the commentators note, Maimonides here follows the ruling cited by the Talmud in Masekhet Yoma (86b) in the name of Rabbi Yehuda ben Bava, who requires specifying one's sin as part of confession and draws proof from Moshe's plea as mentioned above. However, the Talmud then proceeds to present the opposing view, cited in the name of Rabbi Akiva, who held that a penitent sinner need not specify his sin.
    [Show full text]
  • Davening with a Minyan
    T December 25- January 1, 2020 • Tevet 10-17, 5781 This Week at YICC VAYIGASH m SHABBAT MINYANIM IN SHUL @ YICC HALAKHIC CORNER You MUST be pre-registered and on our security list to Q: Do any of the laws change when the fast of Asarah B'Tevet falls be allowed entry into our Minyanim. out on Friday? ALL Minyanim meet in our Shul’s Backyard A: From time to time, the fast of the 10th of Tevet falls out on Friday as it does this year. While we generally treat a Friday fast Erev Shabbat, Fri, Dec 25th (Fast-Tenth of Tevet) the same as we would treat a fast during the week, it is Fast Begins ..................................................... 5:37 am interesting to note that some Rabbis called for substantial Shacharit ......................................... 6:00/7:00/8:00 am changes as they relate to the Mincha prayers. Rav Yosef Karo, Mincha & Kabbalat Shabbat ........................... 4:25 pm in Beit Yosef (O”C 550), quotes the Shibolei HaLeket (Rabbi Fast Ends With Kiddush .......................... after 5:27 pm Tzidkeya ben Abraham Anaw, 1210 – 1280) who posits that when a fast occurs on Friday, the special Torah reading for a Shabbat Day: fast day is not read at Mincha in order to give people adequate time to properly prepare for Shabbat. Rabbi Avraham Gombiner Shacharit ........................................... 7:00 & 8:30 am in the Magen Avraham notes that the Mishna in Ta’anit teaches Shabbat Afternoon: the same law in a slightly different context. The Mishna records Mincha .......................................................... 4:30 pm that when special convoys of Israelite men would ascend the Shiur by Rabbi Dr.
    [Show full text]
  • History of Jewish Liturgy Schiffman
    Kol Hamevaser Halakhah and Minhag History and Liturgy: The Evolution of Multiple Prayer Rites BY: Dr. Lawrence H. Schiffman (or nineteen) benedictions of the Amidah , and pire, Greece and European Turkey until the 16 th in the newly-emerging Sephardic and Ashke - the closing of the last Amidah blessing with century or perhaps later, when it was pushed nazic communities. For reasons that are not he family tree of Jewish liturgy – the “oseh ha-shalom ” (He Who makes peace) in out by the Sephardic rite as a result of immi - totally clear, the version of Rav Sa’adyah typ - siddur and the mahazor (as it is cor - place of “ ha-mevarekh et ammo Yisrael ba- gration of expelled Sephardim and of the later ifies the Babylonian liturgy as it was exported Trectly vocalized) – is a long and com - shalom ” (He Who blesses His nation Israel Kabbalistic and halakhic influences of the with other Babylonian halakhic traditions to plex one. It spans the entire history of the with peace). A further important feature was Shulhan Arukh . This rite, like the Sephardic, the emerging Jewish communities of the Iber - Jewish experience, from the earliest origins of the role of Byzantine period piyyut . Poetry places the Hodu section before Barukh she- ian Peninsula. the Jewish people to the present day. The story was a prominent part of the liturgy of the Sec - Amar , inserts “ ve-yatsmah purkaneih vi- The so-called Babylonian rite is reflected of the many Jewish prayer rites ( nusha’ot ) is ond Temple period, as is evidenced in sectarian yekarev meshiheih u-parek ammeih in the Sephardic prayer book, originally of the in fact the story of the diffusion of the Jewish texts and fragments preserved in Tannaitic lit - be-rahmateih le-dor va-dor ” (may He cause Iberian Peninsula, which, after the expulsion people and their tradition throughout the world erature.
    [Show full text]
  • R' Yosef Karo
    5776 - bpipn mdxa` [email protected] 1 c‡qa R’ YOSEF CARO (1488-1575) HALACHIST AND MYSTIC `iypd zqpk zia df mze` xywn dz` ik dlawae wqtae ,zetqeze i'yx dxnba dpyna dxeza dyer dz` xy`k jzxeza un`e wfg okl 1. jzqpxt ik xtqn oi` minrt jl izxn` xak ik zepefna xrhvz l`e .jzaehe jnely miyxec mexn ik`ln lke .dfa izceare iz`xie izxezae ia wacz ik wx jipiipr lka c`n gbyen dz` ik ,xac xqgz `l ,zpnefn 258 mixyin cibn The Maggid (see below) praised R’ Yosef Caro’s ability to tie together psak and kabbala in his commentary A] HISTORICAL CONTEXT 1391 Jews begin to leave Spain to settle in Eretz Yisrael. 1486 Rav Ovadia of Bartinura leaves Italy to settle in Yerushalayim. 1492 Spanish expulsion and immigration to Italy, Greece, Turkey, Holland and Eretz Yisrael. 1505 Leadership in Eretz Yisrael moves towards Tzfat (majority Sefardi).1 1516 Ottoman conquest of Eretz Yisrael - relatively benign conditions for the Jews. 1524 Rav Ya’akov Bei Rav settles in Tzfat and establishes a large yeshiva. B] BIOGRAPHY 1488 Born in Toledo, Spain. 1492 Fled with his family in the Great Expulsion and settled in Portugal. 1497 Expelled from Portugal with his family, eventually settling in Constantinople c. 1500 Received a full talmudic training from his father (R’ Efraim) and uncle (R’ Yitzchak). c.1510s Studied in Egypt under Rav Ya’akov Bei Rav. 1520-2 Moved to Adrianople, Turkey. There he met the radical and false Messiah Shlomo Molcho. 1522 Began work on the Beit Yosef.
    [Show full text]
  • HISTORICAL LANDMARKS in the TRADITION of MOROCCAN JEWISH FAMILY LAW: the CASE of LEVIRATE MARRIAGES by ELIMELECH WESTREICH** I
    15 HISTORICAL LANDMARKS IN THE TRADITION OF MOROCCAN JEWISH FAMILY LAW: THE CASE OF LEVIRATE MARRIAGES by ELIMELECH WESTREICH** Introduction This article examines the roots of the unique tradition of Jewish family law in Morocco at important Landmarks in history through changes that took place in the area of levirate marriages. The legal activity of Moroccan sages and the extent of their legislative initiative in family law in the middle of the 20th century is a unique phenomenon that has no parallel in any Ashkenazi, Sephardi or Oriental community. Already on the eve of the establishment of the State of Israel, this phenomenon came to the attention of Ashkenazi Chief Rabbi Herzog, who communicated with the leading rabbis in Morocco to assist in coping with the hard challenges the Israeli Chief Rabbinate was facing, especially in matters having to do with the inheritance of the wife and the daughter.1 In recent years, this phenomenon of the Moroccan tradition attracted the attention of Prof. Elon, the leading scholar of Jewish law of our generation and former Deputy Chief Justice of the Supreme Court of Israel. His writings suggest that he regards the Moroccan tradition over the centuries as an integral part of the Sephardi and Oriental traditions.2 In this light, the uniqueness of the Moroccan ** Associate Professor in Family Law and Jewish Law, Faculty of Law, Tel-Aviv University, Israel. This research was supported by the Cegla Center for Interdisciplinary Research of the Law 1 Rabbi Y.A. Halevy Herzog, Texukah leYisra’el al pi ha-Torah (Jerusalem: Mossad Harav Kook, 1989), II.194.
    [Show full text]
  • The Challenge of Halakhic Innovation
    The Challenge of Halakhic Innovation Benjamin Lau Bio: Rabbi Dr. Benjamin Lau is director of the Center for Judaism and Society and the founder of the Institute for Social Justice, both at Beit Morasha of Jerusalem. He is Rabbi of the Ramban synagogue in Jerusalem, and author of a multi-volume Hebrew series, Hakhimim, which was recently published in English as The Sages. Abstract: This article defines a vision of halakhah and the rabbinate that identifies with modern life and works to advance religious life within Israel and Western societies. It argues for a halakhah and a rabbinate that is sensitive to Kelal Yisrael, Zionism and Israeli democracy, the interests of women, the handicapped and that can speak to all Jews. It wishes to return Torah its original domain—every aspect of human life. A Forum of Modern Orthodox Discourse Orthodox Modern of Forum A The author rejects the superiority of halakhic stringency and advocates M e o r o t the use of hiddush to confront the realities of modern life, seeing the former as traditional halakhic methodology. Meorot 8 Tishrei 5771 © 2010 A Publication of Yeshivat Chovevei Torah Rabbinical School The Challenge of Halakhic Innovation* Benjamin Lau “Torah Blends Well With the Land”: Modernity as a Value in the World of Torah This article1 is written following an extended broken out among various streams of Religious series of attacks against the segment of the Zionism, and most recently the modern stream religious community and its rabbinic leadership has been classified as ―neo-reformers.‖ Not that identifies with modernity and works to content with that terminology, the (right wing) advance halakhic life within the Israeli and advocates have sought to follow in the path of Western context.
    [Show full text]
  • 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.
    [Show full text]
  • The Liturgical Reception of Isaiah 6
    Worship as Interpretation: The Liturgical Reception of Isaiah 6 Sebastian Yosef Selvén Wolfson College, Cambridge June, 2017 This dissertation is submitted to the University of Cambridge for the degree of Doctor of Philosophy ▪ This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. ▪ It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text ▪ It does not exceed the prescribed word limit for the relevant Degree Committee. 2 This dissertation is an investigation into how the Hebrew Bible is used in (Rabbinic) Jewish and Christian liturgical settings, and how this impacts biblical scholars. I argue against the neglect of liturgy and ritual in reception studies and make the case that liturgy is one of the major influential forms of biblical reception. I do this by taking Isa. 6:3 as my example. My liturgical material is the qedushah liturgies in Ashkenazi Judaism and the Sanctus in three church traditions; (pre-1969) Roman Catholicism, Anglicanism (the Church of England) and Lutheranism (Martin Luther, and the Church of Sweden).
    [Show full text]
  • Blind in the Torah Service
    Committee on Jewish Law and Standards of the Rabbinical Assembly OH 139.2003 THE PARTICIPATION OF JEWS WHO ARE BLIND IN THE TORAH SERVICE RABBI DANIEL S. NEVINS This responsum was adopted by the CJLS on January 15, 2003, by a vote of sixteen in favor, none oppossed, and no abstentions. In favor: Rabbis Abelson, Bergman, Dorff, Drazen, Fine, Frydman-Kohl, Geller, Kurtz, Nevins, Norry, Plotkin, Prouser, Rabinowitz, Rembaum, Roth, and Spitz. vkta1 Can a person who is blind read Torah by memorizing the parshah, or by placing a scanner on top of the Torah text that would translate the text into braille? vcua,2 /sh 'yh trehu :‡v h¬¦b£t Whe«k¡tN«¥ ,t¬¥¨ r¨h§u k«·J§f¦n i­T¦¥, t¬«k rº¥U¦g h´¥b§p¦k§u Jr¥ º¥j k´¥K©e§,Ît«k« Do not curse the deaf nor shall you place a stumbling block before the blind; you shall revere your God--I am Adonai (Leviticus 19:14). Throughout Jewish history, Jews who are blind have functioned as full members of the Jewish community, and in many cases, as spiritual and educational leaders too. In contrast to many ancient societies which scorned and persecuted people with disabilities, Judaism has taught us to see the infinite worth of human life and to preserve the safety and dignity of all people. One measure of a person’s dignity is the extent to which he or she is included in the ritual expectations of his or her community. There is a substantial halakhic literature regarding the obligations of Jews who are blind to observe the mitzvot and their ability to fulfill various ritual requirements on behalf of themselves, their families and the congregation.3 In this responsum, we will review the debate 1.
    [Show full text]
  • Terumah Vol.27 No.19:Layout 1
    ,runv vacug s; Volume 27 No. 19 TERUMAH Daf Hashavua 21 February 2015 • 2 Adar 5775 Shabbat ends in London at 6.13 pm Artscroll p.444 • Hertz p.325 • Soncino p.500 Journeys with The Book of Judges (Shofetim) Chapter 15 the Prophets: by Rabbi Dr Moshe Freedman, Northwood United Synagogue Part 19 Summary: Shimshon (Samson) returned to his it in order to curse Israel, he had only been father-in-law’s house to take back his able to offer blessings (Bemidbar 23-24). This Philistine wife, only to be told that she had is why Shimshon now came across its jawbone been given away to another man. Out of to kill the Philistines. vengeance, he caught 300 foxes, attached Rabbi Moshe Dovid Valle (d. 1777) explains torches to their tails and let them loose in the the deeper significance of why the jawbone of fields of the Philistines to the donkey was specifi- burn down their crops. cally used. Shimshon’s This caused a chain strength was not natural; reaction of events. it came on account of his A Deeper Look: Shim- relationship with G-d and shon’s marriage to the could not be subdued by woman from Timnah and mere ropes or chains. her subsequent infidel- We reinforce our con- ity created the perfect nection to G-d through excuse to take revenge learning Torah, using our against the Philistines. own jaws by articulating The Philistines blamed Shimshon’s wayward the words with speech. Similarly, Rashi wife and her father for Shimshon’s anger (d.
    [Show full text]