Zera'im: Jewish Community
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
SHMITA YEAR 5782 Returning to the Home of Our Soul Register Here!
SHMITA YEAR 5782 Returning to the Home of Our Soul As we gather in person and on-line we will enter the New Jewish Year together. 5782 is a Shmita year. Every seven years Shmita invites us to examine what in our lives needs to be reassessed and released. The Shmita year also brings us into a deep connection with earth. It is a call to ecological, social and economic justice. Who have we become during these pandemic times? Each of us have had discoveries and losses, breakthroughs and disappointments, moments of isolation and meaningful connections. Sounding the shofar we will return to each other and begin again. Register here! ~ Rabbi Shawn Israel Zevit and Rabbi Yael Levy ~ WHETHER ON LINE OR IN SANCTUARY, WE WILL CELEBRATE 5782 TOGETHER! We are excited to welcome 5782 with our Mishkan friends and family. In accordance with COVID-19 guidelines established by the Center For Disease Control (CDC) and the City of Philadelphia Department of Health, we will offer many of our High Holiday services, workshops and other programming both in-person in our 3rd floor sanctuary and via Zoom by prior registration only for all services. Volunteers will be overseeing the in-person protocols as well as on-line access. For Members- please click here for volunteer opportunities to help in needed areas. ● As part of registration all participants agree to the Mishkan Shalom Covenant for In-Person participation for up to 100 members and guests, (see covenant on web page and registration) in addition to our staff and volunteers, which includes: ○ Masks will be required of everyone, except for leaders when actively leading up front. -
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. -
1 Parashat Ki Tavo Rabbi David Silverberg Parashat Ki-Tavo Begins
Parashat Ki Tavo Rabbi David Silverberg Parashat Ki-Tavo begins by discussing the mitzva of bikkurim, which requires a farmer to bring his first fruits each year to Jerusalem as a gift to the officiating kohen. Among the unique features of this mitzva, as the Torah describes, is the mikra bikkurim declaration which the farmer must recite as part of the bikkurim ceremony. This declaration, which the Torah dictates in our parasha (26:5-10), briefly recounts the story of the Exodus, from the time of Yaakov until Benei Yisrael’s departure from Egypt, and then tells of the nation’s entry into the land. Maimonides introduces this obligation in Mishneh Torah (Hilkhot Bikkurim 3:10) by writing, “There is an affirmative command to confess in the Temple over the bikkurim” (“Mitzvat asei le-hitvadot be-Midkash al ha-bikkurim…”). Curiously, Maimonides defines this declaration as a viduy, a “confession.” This term is familiar to us from two other contexts, most obviously the mitzva of teshuva, which Maimonides, in the beginning of Hilkhot Teshuva, defines as essentially an obligation to verbally confess. Additionally, the Sages employed the term viduy also in reference to the second mitzva presented in Parashat Ki-Tavo, a halakha known as viduy ma’aser. This obligation requires a farmer to pronounce a declaration every three years affirming his compliance with the laws of terumot and ma’aserot (the required tithes and other gifts from his agricultural yield). Maimonides, interestingly enough, applies the term viduy also to mikra bikkurim. Many writers have addressed the question as to how the concept of “confession” relates to viduy ma’aser, in which a farmer announces that he has faithfully observed all the laws applying to his agricultural produce. -
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: ____________________________________________________________________________________________ ____________________________________________________________________________________________ -
Pesachim 036.Pub
י"ב טבת תשפא“ Sun, Dec 27 2020 OVERVIEW of the Daf Distinctive INSIGHT 1) Fulfilling the mitzvah of matzah with tevel (cont.) Matzah cannot be made from Bikkurim אוציא חיטין ושעורין שיש במין ביכורים Ravina offers an alternative explanation to the Baraisa but the Gemara demonstrates that the explanation offered by R’ Sheishes is clearer. T he Gemara brings a Baraisa which teaches that mat- 2) Matzah made from ma’aser sheni grain zah cannot be made from fruits which are brought to A Baraisa is cited that records different sources that do Yerushalayim as Bikkurim. Rabbi Yosi HaGalili learns this not permit the use of ma’aser sheni grain for the mitzvah of from the verse which describes matzah as something that is in all your communities,” which— בכל מושבותיכם “ matzah. eaten An apparent contradiction is noted regarding R’ Akiva’s excludes Bikkurim fruits which can only be eaten in position concerning matzah that was kneaded with liquids Yerushalayim. Rabbi Akiva also determines that the mitz- other than water. vah of matzah cannot be fulfilled from Bikkurim, and he The Gemara resolves the contradiction by distinguishing learns this from the association between matzah and mar- between the first day of Pesach and the remaining days of ror (in the verse Bemidbar 9:11). We know that a person Pesach. cannot fulfill his obligation to eat marror with Bikkurim. 3) Kneading dough in lukewarm water So too, claims Rabbi Akiva, matzah cannot be performed The Gemara questions why the previous Baraisa does not with Bikkurim. permit the use of lukewarm water to make matzah whereas The Gemara then clarifies the analysis of Rabbi Akiva. -
The Decline of the Generations (Haazinu)
21 Sep 2020 – 3 Tishri 5781 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Haazinu The Decline of the Generations Introduction In this week’s Torah portion, Haazinu, Moses tells the Israelites to remember their people’s past: זְכֹר֙יְמֹ֣ות םעֹולָָ֔ ב ִּ֖ ינּו נ֣ שְ ֹותּדֹור־וָד֑ ֹור שְאַַ֤ ל אָב ֙יך֙ וְ יַגֵָ֔דְ ךזְקֵנ ִּ֖יך וְ יֹֹ֥אמְ רּו לְָָֽך Remember the days of old. Consider the years of generation after generation. Ask your father and he will inform you; your elders, and they will tell you. [Deut. 32:7] He then warns them that prosperity (growing “fat, thick and rotund”) and contact with idolaters will cause them to fall away from their faith, so they should keep alive their connection with their past. Yeridat HaDorot Strong rabbinic doctrine: Yeridat HaDorot – the decline of the generations. Successive generations are further and further away from the revelation at Sinai, and so their spirituality and ability to understand the Torah weakens steadily. Also, errors of transmission may have been introduced, especially considering a lot of the Law was oral: מש הק בֵלּתֹורָ ה מ סינַי, ּומְ סָרָ ּהל יהֹושֻׁעַ , ו יהֹושֻׁעַ ל זְקֵנים, ּוזְקֵנים ל נְב יאים, ּונְב יא ים מְ סָ רּוהָ ילְאַנְשֵ נכְ ס ת הַגְדֹולָה Moses received the Torah from Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. [Avot 1:1] The Mishnah mourns the Sages of ages past and the fact that they will never be replaced: When Rabbi Meir died, the composers of parables ceased. -
Teacher's Guide & Student Worksheets
Teacher's Guide & Student Worksheets An interdisciplinary curriculum that weaves together Jewish tradition and contemporary food issues www.hazon.org/jfen Hazon works to create healthy and sustainable communities in the Jewish world and beyond. Teachers Guide and Student Worksheets www.hazon.org/jfen Authors: Judith Belasco, Lisa Sjostrom Contributing Author: Ronit Ziv-Zeiger, Jenna Levy Design Work: Avigail Hurvitz-Prinz, Lisa Kaplan, Rachel Chetrit Curriculum Advisors: Mick Fine, Rachel Jacoby Rosenfield, Elisheva Urbas, Molly Weingrod, David Franklin, Natasha Aronson Educational Partnerships & Outreach Advisor: Elena Sigman Min Ha’Aretz Advisory Board: Judith Belasco, Cheryl Cook, Rachel Rosenfield, Nigel Savage, Elena Sigman, Elisheva Urbas, Molly Weingrod Special thanks to: Gayle Adler and educators at Beit Rabban, Mick Fine, Benjamin Mann, & Dr. Steven Lorch at Solomon Schechter School of Manhattan for their extensive work to develop the Min Ha’Aretz curriculum Hazon Min Ha’Aretz Family Education Initiative Staff Judith Belasco, Director of Food Programs, [email protected] Daniel Infeld, Food Progams Fellow, [email protected] Hazon | 125 Maiden Lane, New York, NY 10038 | 212 644 2332 | fax: 212 868 7933 www.hazon.org | www.jcarrot.org – “Best New Blog” in the 2007 Jewish & Israeli Blog Awards Copyright © 2010 by Hazon. All rights reserved. Hazon works to create healthy and sustainable communities in the Jewish world and beyond. “The Torah is a commentary on the world, and the world is a commentary on the Torah…” Cover photos courtesy -
BIKKURIM the Tractate's First Unit Lists the Prerequisites for Separating First Fruits And
CHAPTER ELEVEN THE DEVELOPMENT OF THE TRACTATES: BIKKURIM l. INTRODUCTION The tractate's first unit lists the prerequisites for separating first fruits and reciting the Scriptural confession. The third unit describes, in a narrative passage, the actual procedures through which this offering is designated, separated and carried to the Temple in Jerusalem, where it is presented to the priests. Constructed almost exclusively of Ushan materials, these two units supply all information an Israelite needs to know in order to designate and dispose of first fruits. Concerned pri marily with the mechanics of this operation, they provide few issues of legal interest or theoretical importance within the Division of Agriculture as a whole. As is the case for Tractate Orlah, while the Mishnah's authorities deemed it important to discuss this Scriptural offering, they did not produce an agendum of issues deeper than the surface ques tion of what the Israelite must do to fulfill the requirement described in Scripture. The tractate's middle unit contains a series of comparisons of rules that apply to each of the several agricultural offerings referred to in the Division of Agriculture. Irrelevant to the specific topic of first fruits, this material would, however, comprise a fitting conclusion and sum mary for this division as a whole. It is unclear why it has been redacted between the tractate's two units on laws of first fruits instead of in the more appropriate position at the end of the tractate. 1 Before turning to the substantive development of the tractate's law, let us review the Scriptural passages that provide the facts upon which the Mishnah's rules depend. -
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. -
Abbreviations and Bibliography
ABBREVIATIONS AND BIBLIOGRAPHY Ah. 'Ahilot Albeck Chanoch Albeck, Si!ah Sidre Mi!nah, Seder Zera'im (Jerusalem and Tel Aviv, 1957) Alon Gedaliahu Alon, "Tefl_uman fel fl_ukkot tohorah," in Mefl_qarim betoldot yiira'el" (2 vols.; Tel Aviv, 1957) 1: 148-76 [="The Bounds of the Laws of Levitical Cleanness," in Alon, Jews, Judaism and the Classical World: Studies in Jewish History in the Times qf the Second Temple and the Talmud (Jerusalem, 1977) 190-234] Arak. 'Arakin ARNA 'Abot de Rabbi Natan, Recension A, ed. Solomon Schechter (Vienna, 1887; reprint: New York, 1945) Aruch Alexander Kohut, ed. Aruch Completum (8 vols.; Vienna, 1878-92; second edition, 1926), and Additamenta ad Librum Aruch Completum, ed., Samuel Krauss et al. (Vienna, 1937) Avery-Peck Alan J. Avery-Peck, Mishnah's Division qf Agriculture: A History and 7heology qf Seder Zeraim (Chico, 1985) Avi-Yonah, Michael Avi- Y onah, with the assistance of Shemuel Safrai, 'Atlas Atlas Karta' litequpat bayyit feni, hammi!nah, wehattalmud [Carta's Atlas qf the Period qf the Second Temple, the Mishnah, and the Talmudj (Jerusalem, 1966) Avi-Yonah, Michael Avi-Yonah, Geograpiah historit fel 'eresyiira'ellemin fibbat iyyon Geography we'ad rl fit hakkibbuf ha'arabi [Historical Geography qf the Land qf Israel from the Restoration to the Arab Conquest] (Jerusalem, 1962) Avi-Yonah, Michael Avi-Yonah, 7he Holy Land .from the Persian to the Arab Conquest, Holy Land 536 B.C.-A.D. 640: A Historical Geography (Grand Rapids, 1966) A.Z. 'Abodah Zarah b. Babli, Babylonian Talmud; ben, "son of," as in "Simeon b. Gamaliel" B Mishnah Zera'im, MS. -
Bikkurim Source Sheet by Rachel Buckman
Bikkurim Source Sheet by Rachel Buckman One of the names of Shavuot in the Torah is the Festival of the First Fruits. These first fruits are traditionally from the seven species that were special agricultural products of the Land of Israel: wheat, barley, grapes, figs, pomegranates, olives, and dates (Deuteronomy 8:8). According to Jewish tradition, the first fruits, bikkurim, were brought to the priests in the Temple in Jerusalem, as described in the verse below. Text #1 שמות כ״ג:י״ט Exodus 23:19 רֵאשָ֗ית ב כּורֵ יָּ֙אַדְמִָׁ֣תְך֔ תָבִ֕ יאבֵָ֖ית ה' אֱֹלק ֶּ֑ יך ... The choice first fruits of your soil you shall bring to the house of the LORD your God... Additional information about how to bring the bikkurim to Jerusalem is provided in the verse below. Text #2 דברים כ״ו:ב׳ Deuteronomy 26:2 )ב(וְ לָקַחְתָָּ֞ מֵרֵאשִׁ֣ ית ׀ כָל־פְר יִׁ֣ הָאֲדָמָָ֗ האֲש רֶׁ֨ תָב ִ֧ יא You shall take some of every first fruit of (2) מֵֵֽאַרְצְךָ֛ אֲשֶׁ֨ רה' אֱֹלקָ֛ יך נֹתֵֵ֥ ן לְָָ֖ך וְשַמְתִָׁ֣ בַט ֶּ֑נ א וְהֵָֽ לַכְתָָּ֙ אל־ the soil, which you harvest from the land הַמָקֹ֔ום אֲש ֶׁ֤ ר יבְ חַרָּ֙ה' אֱֹלק ֔ יך לְשַכֵֵ֥ןשְמָֹ֖ו שֵָֽ ם׃ that the Lord your God is giving you, put it in a basket and go to the place where the Lord your God will choose to establish His name. The procedure is further described in the Mishnah in Tractate Bikkurim. The text talks about the cities of the maamad. To facilitate a rotation of priests serving in the Temple, the country was divided into 24 districts (mishmarot or maamadot).