Places of Publication

Total Page:16

File Type:pdf, Size:1020Kb

Places of Publication Places of Publication Altdorf: Hizzuk Emunah, ; Nizzahon, ; Tela ignea Satanae, ; Tractates Avodah Zarah, Tamid, ; Tractate Sotah, ; Vikku’ah Rabbenu Yehiel im Nicholas; Amsterdam: Asarah Ma’amarot, ; Avkat Rokhel, ; Ayyelet Ahavim, ; Babylonian Talmud, –; Sefer ha-Bahir (Midrash Rabbi Nehunya), ; Beit Elohim, ; Ben-Sira, ; Ben Zion, ; Berit Menuhah, ; Biblia sacra Hebraea, –; Birkat ha-Zevah, ; Bisarti Zedek, ; Canones Ethici (Hilkhot De’ot), ; Catalogus Librorum, ; Darkhei No’am, ; Derekh Moshe, ; Divrei Navo // Pi Navo, ; Divrei Shemu’el, ; Divrei Shemu’el, – ; Einei Avraham, ; Eleh Divrei ha-Hakham, ; Sefer Elim—Ma’ayan Gannim, –; Emek ha-Melekh, ; Esrim ve-Arba’ah (Bible), –; The Familie of David, ; Givat Sha’ul (Hamishim Derushim Yekarim), ; Grammatica Hebraica, ; Haggadah Haluka de-Rabbanan, ; Haggadah shel Pesah, ; Haggadah shel Pesah, ; Hamishah Homshei Torah, –; Hamishah Homshei Torah, u-Nevi’im . –; Heikhal ha-Kodesh, ; Hesed le-Avraham, ; Hesed Shemo El, ; Imrei No’am, ; Ketoret ha-Mizbe’ah, ; Ketoret ha-Sammim, – ; Kikayon di-Yonah, –; Kodesh Hillulim (Las Alabancas de Santidad), ; Kokhva de- Shavit, ; Korban Aharon, ; Livro da Gramatica Hebrayca, ; Ma’aneh Lashon, ; Ma’ayan ha-Hokhmah, ; Ma’ayan ha-Hokhmah, ; Mashmi’a Yeshu’ah, ; Massekhet Derekh Eretz, ; Me’ah Berakhot (Orden de Benediciones), ; Megillat Ta’anit, ; Megillat Vinz, ; Mekor Hayyim, ; Meliz Yosher, ; Migdal David, ; Mikhlol Yofi, ; Mikhlol Yofi—Lekket Shikhah, ; Mikveh Yisrael, ; Minhagim, ; Minhat Kohen, ; Mishnayot, Menasseh Ben Israel, ; Mishnayot, –, ; Mizmor le-Todah, ; Musaf he-Arukh, ; Nahalat Binyamin, ; Nahalat Shivah, –; Nahalat Ya’akov Melizot, ; Nishmat Hayyim, ; Olat Tamid, ; Or Hadash, –; Or Torah, ; Or Yisrael, ; Pahad Yitzhak, ; Pardes Shoshanim, ; Penei Rabbah, ; Pentateuch with Siftei Hakhamim, ; Peri Hadash, ; PerushDonYosefibnYahya, ; Perush al Nevi’im Ahronim, ; Perush Sefer Kohelet u-Tehillim, ; Petah Teshuvah, []; Pilpela Harifta, ; Pisgam al Iggeret Ish, ; Seder Ashmoret ha- Boker, ; Seder Azharot, ; Selihot ve-Kinnot (Megillat Eifah), ; Sha’ar ha-Shamayim, ; Sha’arei Ziyyon, ; Sharshot Gablut, ; Shenei Luhot ha-Berit, –; Shenei Luhot ha-Berit, ; Shevilei Emunah, ; Shimush Tehillim, ; Shir Hillulim, ; Shirei Yehudah, ; Shulhan Arukh with Be’er ha-Golah, –; Shulhan Tahor, ; Sifra di-Zeni’uta de-Ya’akov, ; Siftei Kohen—Hoshen Mishpat, ; Siftei Yeshenim, ; Simhat Purim; ; Sod HaShem, ; Som Hayyim, ; Ta’amei ha-Masorah, ; Ta’amei Sukkah, ; Talmid Zahkan Musari (Sur me-Ra), ; Tavnit Heikhal, ; Tikkun Keriah, ; Tikkun li-Kero be-Khol Lailah, ; Tikkunei Shabbat ve-Shomer Shabbat, ; Toledot Aharon // Toledot Ya’akov, ; Torah, Nevi’im, Ketuvim (Bible), – (Blitz); Torah, Nevi’im, Ketuvim (Bible), – (Witzenhausen); Tractate Bava Mezia, ; Tractate Megillah, ; Tractate Rosh HaShanah // Hilkhot Sanhedrin, ; Vikku’ah Yosef ve- ha-Shevatim, c. ; Yalkut Hadash, ; Sefer ha-Yirah, ; Zekher Rav, ; Zemah Zedek, ; Zemer Na’eh le-Koved ha-Torah, ; Zera Berakh, ; Basle: Ammudei Shelomo, –; Biblia Sacra Hebraica et Chaldaica, –; Brant Shpigl, ; Concordantiæ Bibliorum Hebraicæ, ; Institutio Epistolaris Hebraica, ; Liber Cosri (Kuzari), ; Liber Psalmorum Hebraicè, ; Mitzvot ha-Nashim (Ein Schon Frauen Buchlein), ; Mizb’eah ha-Zahav, ; Ha-Nefesh ha-Hakhamah, ; Reshit Hokhmah Kazar, ; Rinnat Dodim, ; Targum Jonathan ben Uzziel, ; Yonat Elem, Berlin: Gefen Yehidit, ; Keter Torah—Keter Kehunah, Cambridge: Sepher Tehillim, Sepher Kinoth, Chieri: Ot le-Tovah, ; Perush Ma’amar she-be-Midrash Rabbah, Constantinople: Ahavat Olam, –; Aliyyat Kir Katanah, ; Beit Aharon, –; Beit Yisrael, ; Kelal Katan, ; Lev Same’ah, ; Me’irat Einayim, ; Netivot Mishpat, ; Oznei Yehoshu’a, ; Penei Moshe, –; Sedeh Yehoshu’a, ; Me-TeshuvotShe’elotElijahibn Hayyim, c. –; Zehav Sevah, Cracow: Ahavat ha-Shem, ; Babylonian Talmud, –; Babylonian Talmud, –; Ba- Kosharot, ; Be’er Mayim Hayyim, ; Be’urim Kabbedu ha-Shem, ; Derushim le-Khol Hefze- hem, ; Helkat Mehokek, ; Jerusalem Talmud, ; Maccabee Yehudah, ; Maftehot Pirkei ha-Mishnah ve-ha-Talmud, ; Magen David, ; Masat Binyamin, –; Megalleh Amuk- kot, ; Nahalat Ya’akov, –; Orhot Hayyim, ; Rekhev Eliyahu, ; Sha’arei Orah, ; places of publication She’elot u’Teshuvot (Moses ben Isaac Mintz), –; She’elot u’Teshuvot (Rema), ; Shir Yedidut, ; Siftei Kohen—Yoreh De’ah, –; Tikkunei Shabbat, c. ; Toledot Noah, ; Tractate Bava Mezia, c. –; Tur Orah Hayyim with Bayit Hadash, –; Yesod Yosef, ; Zera Berakh, ; Zohar Hadash—Midrash Shir ha-Shirim ve-Eikhah, ; Zok ha-Ittim, Damascus: Kesef Nivhar, – Dessau: Gevurat Anashim, ; Hok le-Ya’akov / Solet le-Minhah ve-Shemen le-Minhah, ; Va-Yakhel Moshe, Dyhernfurth: Beit Hillel, ; Beit Shemu’el, ; Beit Ya’akov, ; Divrei David, ; Ir Miklat, ; Keset Yehonatan, c. ; Korban Shabbat, ; Ma’amar Ha-Ittim; ; Magen Avraham, ; Mayim Hayyim, ; Yalkut David, Ferrara: Siddur mi-Berakhah, Franeker: Grammatica Hebræa, Frankfurt am Main: Avodat ha-Gershuni, ; Birkat Shemu’el, –; Emunat Shemu’el, ; Sefer ha-Gilgulim, ; Havvot Yair, ; Hilkhot Rav Alfas, –; Hut ha-Shani, ; Jonas Vates Expositus, ; Mareh Musar (Tsukhtspigl), ; Sefer ha-Meshallim, ; Nehamot Ziyyon, – ; Orhot Zaddikim, ; Seder Tefillah, Seder Tefillah me-Kol ha-Shanah; She’elot u’Teshuvot Bayit Hadash, ; Si’ah Yitzhak, c. ; Tiferet ha-Gershuni, ; Tiferet Shemu’el, ; Tractate Shekalim, c. Frankfurt am Oder: Adderet Eliyahu, ; Arba Harashim, –; Babylonian Talmud, – ; Beit Aharon, –; Derekh Hokhmah, –; Emek Yehoshu’a, ; Hiddushei Bava Mezia, ; Ir Binyamin, ; Keneh Hokhmah, –; Lashon Naki, ; Lexicon Hebraico- mnemonicum, ; Matsref la-Kesef, ; Mattat Yah, ; Meshal ha-Kadmoni, ; Nahalat Azriel, ; Nekuddot ha-Kesef, ; Peri Megadim, ; Razuf Ahavah, ; Sefer ha-Tapu’ah, ; Shem Shemu’el, ; Tokfo Kohen, ; Toledot Yitzhak ben Avraham, , Tractate Rosh Ha-Shanah, ; Va-Yehal Moshe, ; Va-Yiktov Moshe, ; Yesod Yosef, ; Zafenat Pa’ne’ah Hadash, – ; Zemah David, ; Zemah David ha-Hadash, ; Zikhron Aharon, [Frankfurt am Oder/Lubin]: Be’er Esek, Fuerth: Aleh de-Yonah, –; Derekh Yesharah, ; Et Sofer, ; Hakham Lev, ; Helkei Avanim, ; Kizzur Shenei Luhot ha-Berit, ; Me’or ha-Katan, ; Naftali Ayalah Sheluhah, ; Rishon Mekor Hayyim, ; Shabta de-Rigla, ; She’elot u’Teshuvot (Joseph ibn Lev), ; Tappuhei Zahav, ; Yoreh Hatta’im, ; Zera Kodesh Matsavtah, Geneva: Torah, Nevi’im, Ketuvim (Bible), Giessen: Viku’ah be-Inyan Birkat Kohanim, Hamburg: Divrei Hakhamim, –; Keter Kehunnah, ; Leket Yosef, ; Or Zaddikim, ; Perush al Nevi’im Rishonim, Hanau: Ben Da’at, ; Edut Ya’akov, ; Gedullat Mordekhai, ; Ginnat Egoz, ; Ha-Kavvanot, ; Nishmat Adam, ; Shefa Tal, ; Siddur Tefillot ; Ta’alumot Hokhmah: Mazref la- Hokhmah, ; Ta’alumot Hokhmah: Novelot Hokhmah, ; Tractate Niddah, ; Ze’ena u-Re’ena, Izmir: Benei Aharon, ; Dovev Siftei Yeshenim, ; Ein Yosef, ; Gufei Halakhot, ; Halikhot Eli, ; Korban Minhah, c. ; Lehem Rav, ; Mekor Barukh, ; Rosh Yosef, –; She’elot u’Teshuvot (di Boton), ; Shema Shelomo, ; Yismah Moshe, Koenigsburg: Seder Haggadah shel Pesah, Leiden: Don Yitzhak Abrabanel ve-R. Moshe Alshekh al ha-Nevu’ah, ; Esrim ve-Arba’ah, ; Opus Aramaeum, ; Sod ha-Nikkud ha-Niglah, ; Tehillim, ; Torah, Nevi’im, Ketuvim (Bible), ; Tractate Bava Kamma, Leipzig: Novum Lexicon Hebræo-Chaldæo-Biblicum, ; Perush al Nevi’im Rishonim, ; Zahkan Melummad u-Misharet (Sur me-Ra), Livorno: Keneset ha-Gedolah, ; Mishnayot with commentary Etz ha-Hayyim, –; She’elot u’Teshuvot (Radbaz), ; Yalkut Shimoni with Berit Avraham, – London: Capitula Patrum, ; Catechismus Judaeorum (Lekah Tov), ; Catechesis religionis, ; A Gate or Door to the Holy Tongue, ; Joma. Codex Talmudicus, ; London Polyglot Bible, – ; Sepher Tehillim u-Sepher Ekhah, ; A Short Introduction to the Hebrew Tongue, Lublin: Ahavat Zion, ; Babylonian Talmud, –; Beit Yisrael (Perishah u-Derishah), ; Berit ha-Levi, ; Dammesek Eliezer, ; Divrei David, ; Ha-Eshel, ; Hibburei Leket, – ; Hiddushei Halakhot on Tractate Eruvin, []; Kabbalat Shabbat, ; Keli Yakar,(Luntschitz), ; Kizzur Abrabanel, –; Lehem Mishneh, ; Likkutei ha-Or, ; Maggid Mesharim, .
Recommended publications
  • Israel's National Religious and the Israeli- Palestinian Conflict
    Leap of Faith: Israel’s National Religious and the Israeli- Palestinian Conflict Middle East Report N°147 | 21 November 2013 International Crisis Group Headquarters Avenue Louise 149 1050 Brussels, Belgium Tel: +32 2 502 90 38 Fax: +32 2 502 50 38 [email protected] Table of Contents Executive Summary ................................................................................................................... i Recommendations..................................................................................................................... iv I. Introduction ..................................................................................................................... 1 II. Religious Zionism: From Ascendance to Fragmentation ................................................ 5 A. 1973: A Turning Point ................................................................................................ 5 B. 1980s and 1990s: Polarisation ................................................................................... 7 C. The Gaza Disengagement and its Aftermath ............................................................. 11 III. Settling the Land .............................................................................................................. 14 A. Bargaining with the State: The Kookists ................................................................... 15 B. Defying the State: The Hilltop Youth ........................................................................ 17 IV. From the Hills to the State ..............................................................................................
    [Show full text]
  • Israeli Reactions in a Soviet Moment: Reflections on the 1970 Leningrad Affair
    No. 58 l September 2020 KENNAN CABLE Mark Dymshits, Sylva Zalmanson, Edward Kuznetsov & 250,000 of their supporters in New York Ciry, 1979. (Photo:Courtesy of Ilya Levkov; CC-BY-SA) Israeli Reactions in a Soviet Moment: Reflections on the 1970 Leningrad Affair By Jonathan Dekel-Chen The Kennan Institute convened a virtual meeting and public demonstrators pushed the Kremlin to retry in June 2020 marking the 50th anniversary of the the conspirators, commute death sentences for their attempted hijacking of a Soviet commercial flight from leaders, and reduce the prison terms for the rest. Leningrad.1 The 16 Jewish hijackers hoped to draw international attention to their struggle for emigration to A showing of the 2016 documentary filmOperation Israel, although many of them did not believe that they Wedding (the code name for the hijacking) produced by would arrive at their destination. Some were veterans Anat Zalmanson-Kuznetsov, daughter of two conspirators, of the Zionist movement who had already endured preceded the Kennan panel and served as a backdrop punishment for so-called “nationalist, anti-Soviet for its conversations. The film describes the events from crimes,” whereas others were newcomers to activism.2 the vantage point of her parents. As it shows, the plight Their arrest on the Leningrad airport tarmac in June of the hijackers—in particular Edward Kuznetsov and 1970, followed by a show trial later that year, brought Sylva Zalmanson—became a rallying point for Jewish the hijackers the international attention they sought. and human rights activists in the West. Both eventually Predictably, the trial resulted in harsh prison terms.
    [Show full text]
  • 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.
    [Show full text]
  • Cambridge University Press 978-1-107-13864-3 — the Israeli Settler Movement Sivan Hirsch-Hoefler , Cas Mudde Index More Information
    Cambridge University Press 978-1-107-13864-3 — The Israeli Settler Movement Sivan Hirsch-Hoefler , Cas Mudde Index More Information Index 1948 Arab–Israeli War, the, 2 Ariel, Uri, 76, 116 1949 Armistice Agreements, the, 2 Arutz Sheva, 120–121, 154, 205 1956 Sinai campaign, the, 60 Ashkenazi, 42, 64, 200 1979 peace agreement, the, 57 Association for Retired People, 23 Australia, 138 Abrams, Eliott, 59 Aviner, Shlomo, 65, 115, 212 Academic Council for National, the. See Professors for a Strong Israel B’Sheva, 120 action B’Tselem, 36, 122 connective, 26 Barak, Ehud, 50–51, 95, 98, 147, 235 extreme, 16 Bar-Ilan University, 50, 187 radical, 16 Bar-Siman-Tov, Yaacov, 194, 216 tactical, 34 Bat Ayin Underground, the, 159 activism BDS. See Boycott, Divestment and moderate, 15–16 Sanctions transnational, 30–31 Begin, Manahem, 47, 48, 118–119, Adelson, Sheldon, 179, 190 157, 172 Airbnb, 136 Beit El, 105 Al Aqsa Mosque, the, 146 Beit HaArava, 45 Al-Aqsa Intifada. See the Second Intifada Beitar Illit, 67, 70, 99 Alfei Menashe, 100 Beitar Ironi Ariel, 170 Allon, Yigal, 45–46 Belafonte, Harry, 14 Alon Shvut, 88, 190 Ben Ari, Michael, 184 Aloni, Shulamit, 182 Bendaña, Alejandro, 24 Altshuler, Amos, 189 Ben-Gurion, David, 46 Amana, 76–77, 89, 113, 148, 153–154, 201 Ben-Gvir, Itamar, 184 American Friends of Ariel, 179–180 Benn, Menachem, 164 American Studies Association, 136 Bennett, Naftali, 76, 116, 140, 148, Amnesty International, 24 153, 190 Amona, 79, 83, 153, 157, 162, 250, Benvenisti, Meron, 1 251 Ben-Zimra, Gadi, 205 Amrousi, Emily, 67, 84 Ben-Zion,
    [Show full text]
  • Approaching the Biblical Text Why Start with This
    Woman in the Kingdom of God Lecture 1: Approaching the Biblical Text E4N School of Ministry Instructor: Kimberly Witkowski, MRE Spring 2020 [email protected] ​ Why start with this subject when our course subject is women and the Kingdom? Because this is the map to a ______________ shift. Remember this: The key to growth is to adapt yourself to the text and not the text to yourself. The Basics of Study: 1. Start with the ________. Adapt study habits to personal needs and preferences ​ ​ for the most successful study time. ​ ​ 2. Know ___________! ​ ​ 3. Do I study _______ in the morning or in the evening? (Or perhaps at lunchtime?) ​ ​ 4. Do I gain more when I study for one ________ period of uninterrupted time or ​ ​ several shorter periods of time? 5. Do I ______________ more information visually or orally (books/ebooks vs. ​ ​ audio books and lectures.) 6. Studies show that “doodling” while taking notes helps one retain and recall ​ ​ information. https://www.sciencedaily.com/releases/2009/02/090226210039.htm https://www.kqed.org/mindshift/39941/making-learning-visible-doodling-helps-memories -stick 7. __________ _________ are important for the enjoyment of study. Be in a ​ comfortable place; with snacks, drinks or music that you enjoy. 8. A useful way to aid in the internalization of concepts and information is to teach another what you’ve ___________. ​ ​ APPROACHING THE BIBLICAL TEXT 1 Approach the Text as an Act of Worship: 9. On a spiritual level, Study is an act of __________. In ancient times it was ​ ​ ​ considered to be the highest form of worship.
    [Show full text]
  • From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol
    The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord.
    [Show full text]
  • Introduction
    INTRODUCTION Hanne Trautner-Kromann n this introduction I want to give the necessary background information for understanding the nine articles in this volume. II start with some comments on the Hebrew or Jewish Bible and the literature of the rabbis, based on the Bible, and then present the articles and the background information for these articles. In Jewish tradition the Bible consists of three main parts: 1. Torah – Teaching: The Five Books of Moses: Genesis (Bereshit in Hebrew), Exodus (Shemot), Leviticus (Vajikra), Numbers (Bemidbar), Deuteronomy (Devarim); 2. Nevi’im – Prophets: (The Former Prophets:) Joshua, Judges, Samuel I–II, Kings I–II; (The Latter Prophets:) Isaiah, Jeremiah, Ezek- iel; (The Twelve Small Prophets:) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephania, Haggai, Zechariah, Malachi; 3. Khetuvim – Writings: Psalms, Proverbs, Job, The Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, Chronicles I–II1. The Hebrew Bible is often called Tanakh after these three main parts: Torah, Nevi’im and Khetuvim. The Hebrew Bible has been interpreted and reinterpreted by rab- bis and scholars up through the ages – and still is2. Already in the Bible itself there are examples of interpretation (midrash). The books of Chronicles, for example, can be seen as a kind of midrash on the 10 | From Bible to Midrash books of Samuel and Kings, repeating but also changing many tradi- tions found in these books. In talmudic times,3 dating from the 1st to the 6th century C.E.(Common Era), the rabbis developed and refined the systems of interpretation which can be found in their literature, often referred to as The Writings of the Sages.
    [Show full text]
  • Psalms & Sonnets
    Chaya Sima Koenigsberg1 [email protected] Spring 2021 JHIS-4940H-C PSALMS & SONNETS Meeting times: In-Person/Zoom Lecture Wednesday 11:55-1:10 PM 245 Lexington: Room 418 Monday – Asynchronous/Zoom (11:55-1:10pm) Course Description: This course will survey the interplay between poetry and prayer in Jewish tradition from Tanakh to the modern era. Using classical meforshim, we will examine the style and significance of biblical prayers and poetry to understand the important power Jewish tradition places on poetry and song as forms of personal and national religious expression. The centerpiece of our course will be Sefer Tehillim whose many lyrical and timeless psalms were recited as part of the Temple service and became the foundation and inspiration for the formalized liturgy of the Siddur. Group and self-study assignments will examine psalms traditionally utilized by Jews to express their joy or distress throughout the long exile. Building on our study of the relationship between Psalms and the liturgy, we will look at the literary genre of piyyut (liturgical poetry) beginning in the Land of Israel in Talmudic times. The impetus, impact, and inclusion of piyyut throughout the Jewish world as well as opposition to piyyutim by some Geonim and Rishonim will be examined. In our discussion of piyyut, important kinnot (poetic laments), composed to commemorate the destruction of the Temple and other national tragedies, especially in medieval Ashkenaz, will be considered, as well as the way Jews in the Middle Ages experimented with structure, meter, rhyme, and rhetoric to compose original works that expressed gratitude, love, longing, displacement, and grief in the Golden Age of Spain.
    [Show full text]
  • Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
    Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals.
    [Show full text]
  • Daf Ditty Pesachim 78: Korban Pesach Today (?)
    Daf Ditty Pesachim 78: Korban Pesach today (?) Three girls in Israel were detained by the Israeli Police (2018). The girls are activists of the “Return to the Mount” (Chozrim Lahar) movement. Why were they detained? They had posted Arabic signs in the Muslim Quarter calling upon Muslims to leave the Temple Mount area until Friday night, in order to allow Jews to bring the Korban Pesach. This is the fourth time that activists of the movement will come to the Old City on Erev Pesach with goats that they plan to bring as the Korban Pesach. There is also an organization called the Temple Institute that actively is trying to bring back the Korban Pesach. It is, of course, very controversial and the issues lie at the heart of one of the most fascinating halachic debates in the past two centuries. 1 The previous mishnah was concerned with the offering of the paschal lamb when the people who were to slaughter it and/or eat it were in a state of ritual impurity. Our present mishnah is concerned with a paschal lamb which itself becomes ritually impure. Such a lamb may not be eaten. (However, we learned incidentally in our study of 5:3 that the blood that gushed from the lamb's throat at the moment of slaughter was collected in a bowl by an attendant priest and passed down the line so that it could be sprinkled on the altar). Our mishnah states that if the carcass became ritually defiled, even if the internal organs that were to be burned on the altar were intact and usable the animal was an invalid sacrifice, it could not be served at the Seder and the blood should not be sprinkled.
    [Show full text]
  • Women's Testimony and Talmudic Reasoning
    Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel Volume 2 Number 2 Fall 2018 Article 8 2020 Women’s Testimony and Talmudic Reasoning Deena Kopyto University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/kedma Part of the Jewish Studies Commons, Near and Middle Eastern Studies Commons, and the Religion Commons This paper is posted at ScholarlyCommons. https://repository.upenn.edu/kedma/vol2/iss2/8 For more information, please contact [email protected]. Women’s Testimony and Talmudic Reasoning Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License This article is available in Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel: https://repository.upenn.edu/kedma/vol2/iss2/8 Women’s Testimony and Talmudic Reasoning Deena Kopyto Introduction Today, being a witness is often considered a burden – an obligation that courts force people to fulfill. In contrast, in Talmudic-era Babylonia and ancient Israel, testifying was a privilege that certain groups, including slaves, women, and children, did not enjoy. While minors should be barred from participating in courts, and still largely are today, the status of women in Talmudic courts poses a much trickier question. Through this historical and Talmudic analysis, I aim to determine the root of this ban. The reasons for the ineligibility of female testimony range far and wide, but most are not explicitly mentioned in the Talmud. Perhaps women in Talmudic times were infrequently called as witnesses, and rabbis banned women from participation in courts in order to further crystallize this patriarchal structure.
    [Show full text]
  • {PDF} Berakhot Kindle
    BERAKHOT PDF, EPUB, EBOOK Rabbi Adin Steinsaltz | 760 pages | 07 Jun 2012 | Koren Publishers | 9789653015630 | English | Jerusalem, Israel Berakhot PDF Book Let the tanna teach regarding the recitation of the morning Shema first. The recital of the tefillah is then dealt with on similar lines and its wording is discussed. Because it says: And thou shalt eat and be satisfied and bless. In this case, the debate is over which blessing to recite after consuming one of the seven species, the staple foods of ancient Israel that the rabbis considered to have a special spiritual status because of their association with the Holy Land. In Epstein, I. Chapter Eight, in which, incidental to the discussion of blessings associated with a meal, a list of disputes between Beit Shammai and Beit Hillel with regard to appropriate conduct at a meal and the halakhot of blessings is cited. Moses went and said to Israel: Is Bezalel suitable in your eyes? Give Feedback. Rambam Sefer Ahava , Hilkhot Tefilla ch. Seeing that a gonorrhoeic person who has an emission, although a ritual ablution is useless in his first condition, was yet required by the Rabbis to take one, how much more so a woman who becomes niddah during sexual intercourse, for whom in her first condition a ritual ablution was efficacious! XXII, If, as mentioned above, the halakhic portion directed us from the abstract to the concrete, the direction provided by the aggadic section is from the concrete to the abstract. Which proves that the grace before food is not Biblical. Hidden categories: Disambiguation pages with short descriptions Short description is different from Wikidata All article disambiguation pages All disambiguation pages.
    [Show full text]