Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’S New Book Sin•A•Gogue: Sin and Failure in Jewish Thought
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A Taste of Torah
Bahaaloscha 5774 June 7, 2014 A Taste of Torah Stories For The Soul Waiting to Show Appreciation It’s Not About Me By Rabbi Dovid Schwartzberg Rabbi Aharon Karliner (1736- Back in my days of singlehood when it doesn’t work out, our minds are elsewhere, 1772) was learning in his study one I was learning in Beth Medrash Govoha but at the end of the meeting we don’t just in Lakewood, N.J., a shidduch (match) was run off. Rather, we are required to take three day, when he heard a knock at his suggested for me with a girl from from steps back and to remain there for the time door. He paused and asked, “Who Brooklyn, N.Y. Now, the way it works is it takes to walk four cubits. It’s a way to show is it?” The man at the door replied, that after a regular morning seder (learning appreciation for the opportunity to spend “Ich (“It’s me”; literally, “I”).” Rav session) and a partial afternoon second seder, time together. Aharon did not respond. Again, you head off to get a ride to the rental car a knock at the door. Again, Rav place. There, you rent a car, drive back to In this week’s parsha, we find, twice, an Aharon said, “Who is it?” Again, the dormitory, shower and get dressed up. inverted letter nun. Once, following the verse Travel to Brooklyn, get to the girl’s house (10:33) that tells us that the Jews traveled the reply: “Ich.” Several more on time. -
The Generic Transformation of the Masoretic Text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah
Durham E-Theses Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah Hardy, John Christopher How to cite: Hardy, John Christopher (1995) Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5403/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 WINE, WOMEN AND WORK: THE GENERIC TRANSFORMATION OF THE MA50RETIC TEXT OF QOHELET 9. 7-10 IN THE TARGUM QOHELET AND QOHELET MIDRASH RABBAH John Christopher Hardy This tnesis seeks to understand the generic changes wrought oy targum Qonelet and Qoheiet raidrash rabbah upon our home-text, the masoretes' reading ot" woh. -
Poem from "Bechadarav” וירדחב, Trans. Yaakov
TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] trans. Yaakov David Shulman ,בחדריו ”Poem from "Bechadarav The Clarity of The Land Of Israel My heart yearns for the clarity of the land of Israel For the faith of the land of Israel For the holiness of the land of Israel Where can I find the joy of the land of Israel The inner calm of the land of Israel The closeness to the Divine of the land of Israel The truth of the land of Israel The might and power of the land of Israel The trust of the land of Israel Have mercy, Hashem, have compassion Compassionate and gracious God Be merciful Make it possible for me to come back to you totally Bring me back to Your beautiful land Make it possible for me to see the joy of Your people To rejoice with Your heirs Have compassion, have compassion Compassionate Father Have mercy, liberate, liberating God 1|7 TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] תלמוד בבלי - מסכת סנהדרין Babylonian Talmud - Sanhedrin 24a דף כד עמוד א אמר רבי אושעיא: מאי דכתיב R. Oshaia said: What is the meaning of the verse, And I (זכריה י"א) "ואקח לי )את( שני took unto me the two staves; the one I called No'am מקלות לאחד קראתי נועם — ?[graciousness] and the other I called 'hoblim' [binders] ולאחד קראתי חובלים", נועם - No'am' refers to the scholars of Palestine, who treat each' אלו תלמידי חכמים שבארץ ישראל, שמנעימין זה לזה other graciously [man'imim] when engaged in halachic בהלכה. -
Moetzes Gedolei Hatorah of America
בס”ד STATEMENT OF THE MOETZES GEDOLEI HATORAH OF AMERICA קול קורא תנועת ‘אופען ארטאדאקסי’ )OPEN ORTHODOXY(, ומנהיגיה ומוסדותיה )ובכללם ‘ישיבת חובבי תורה’, ‘ישיבת מהר”ת’, ‘אינטרנשיונל רביניק פעלושיפ’ ועוד(, הראו פעמים בלי מספר שכופרים בעיקרי הדת והאמונה ובפרט בסמכותם של התורה וחכמיה. ובכן, אין הם שונים מכל יתר התנועות הזרות במשך הדורות שסרו מדרך התורה וכפרו בעיקריה ובמסורתה. לכן חובתנו להכריז דעתינו קבל עם שמכיון שהוציאה את עצמה מן הכלל, תנועה זו אינה חלק מיהדות התורה )הנקראת “ארטאדאקסי”(, ותואר “רב” )הנקרא בפיהם “סמיכה”( הניתן ע”י מוסדותיה אין לו שום תוקף. ואנו תפילה כי ירחם ה’ על שארית פליטתנו ויגדור פרצות עמנו, ונזכה לראות בהרמת קרן התורה וכבוד שמים. חשון תשע”ו מועצת גדולי התורה באמריקה PROCLAMATION “OPEN ORTHODOXY,” and its leaders and affiliated entities (including, but not limited to, Yeshivat Chovevei Torah, Yeshivat Maharat, and International Rabbinic Fellowship), have shown countless times that they reject the basic tenets of our faith, particularly the authority of the Torah and its Sages. Accordingly, they are no different than other dissident movements throughout our history that have rejected these basic tenets. We therefore inform the public that in our considered opinion, “Open Orthodoxy” is not a form of Torah Judaism (Orthodoxy), and that any rabbinic ordination (which they call “semicha”) granted by any of its affiliated entities to their graduates does not confer upon them any rabbinic authority. May the Almighty have mercy on the remnants of His people and repair all breaches in the walls of the Torah, and may we be worthy to witness the raising of the glory of Hashem and His sacred Torah. -
From Falashas to Ethiopian Jews
FROM FALASHAS TO ETHIOPIAN JEWS: THE EXTERNAL INFLUENCES FOR CHANGE C. 1860-1960 BY DANIEL P. SUMMERFIELD A THESIS SUBMITTED TO THE UNIVERSITY OF LONDON (SCHOOL OF ORIENTAL AND AFRICAN STUDIES) FOR THE DEGREE OF DOCTOR OF PHILOSOPHY (PhD) 1997 ProQuest Number: 10673074 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673074 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ABSTRACT The arrival of a Protestant mission in Ethiopia during the 1850s marks a turning point in the history of the Falashas. Up until this point, they lived relatively isolated in the country, unaffected and unaware of the existence of world Jewry. Following this period and especially from the beginning of the twentieth century, the attention of certain Jewish individuals and organisations was drawn to the Falashas. This contact initiated a period of external interference which would ultimately transform the Falashas, an Ethiopian phenomenon, into Ethiopian Jews, whose culture, religion and identity became increasingly connected with that of world Jewry. It is the purpose of this thesis to examine the external influences that implemented and continued the process of transformation in Falasha society which culminated in their eventual emigration to Israel. -
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’S New Book Sin•A•Gogue: Sin and Failure in Jewish Thought
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought (Boston: Academic Studies Press, 2019) By Rabbi Yitzchok Oratz A Bashevkin-inspired Bio Blurb:[1] Rabbi Yitzchok Oratz is Rabbi of the Monmouth Torah Links community in Marlboro, NJ. His writings can be found in various rabbinic and popular journals, including Hakira, Ohr Yisroel, Nehoroy, Nitay Ne’emanim, and on Aish, Times of Israel, Torah Links, Seforim Blog, and elsewhere. His writings are rejected as often as they are accepted, and the four books he is currently working on will likely never see the light of day. “I’d rather laugh[2] with the sinners than cry with the saints; the sinners are much more fun.”[3] Fortunate is the man who follows not the advice of the wicked, nor stood in the path of the sinners, nor sat in the session of the scorners. (Psalms 1:1) One who hopes is always happy [and] without pain . hope keeps one alive . even one who has minimal good deeds . has hope . one who hopes, even if he enters Hell, he will be taken out . his hope is his purity, literally the Mikvah [4] of Yisroel . and this is the secret of repentance . (Ramchal, Derush ha-Kivuy) [5] Rabbi David Bashevkin is a man deeply steeped in sin. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself. -
Iying¹wxt¹lretd¹z@¹Xkeyd
IYING¹WXT¹LRETD¹Z@¹XKEYD ])8U| vO)[{Nz8[(T{C)[{Nz8.wTwSRLxLzD)2yU ])8U| vOOxU)5|G]wC[xN)9|G :@¹DPYN¹¹fol. 44c )[{Nz8P)Z{QzOP)Z{2yQ.wTwSRLxLOw:]LyD{JLyO[xDvUvG)O[|Q{Cw:Ly5O|UV|C]w[wJ|CG{NC{OzQ)2yU [{<(Q Mishnah 1: If somebody hires a worker to work for him on libation wine, his wages are forbidden1. If he hired him for other work, even though he told him, transport an amphora of libation wine for me from one place to another, his wages are permitted2. 1 If a Gentile hires a Jewish worker fact that libation wine is forbidden for specifically to work on his wine, the wages usufruct for a Jewish owner. are forbidden to the worker for all usufruct. 2 The moment that libation wine was not The rule which makes it impossible for the mentioned at the time of the hiring, there is Jewish worker to be hired in this way is no obligation on the worker to refrain from purely rabbinical; it is not implied by the being occupied with libation wine. i¦A¦x m¥W§a Ed¨A©` i¦A¦x .Fl o¥zFp `Ed Fx¨k§U `Ÿl§e .'lek l¥rFRd © z¤` x¥kFVd © :@¹DKLD (44c line 50) .EdEq¨p§w q¨p§w .o¨p¨gFi zFxi¥t§A .`xi ¨r§ ¦ f i¦A¦x x©n¨` .zi¦ria§ ¦ U o¨x¨k§U zi¦ria§ ¦ X©A oi¦UFrdÎl¨ ¨ k§e mit¨ ¦ Y©M©d§emi¦ x¨O©g©d .i¥P©Y x¨k¨W oi¦l§hFp Ed§i `ŸNW ¤ i`©P©i i¦A¦x zi¥a§C oi¥Ni¦`§l o¨p¨gFi i¦A¦x i¥xFdc § `i¦d©d§e .`¨zi¦p§z©n `id ¦ x¥zid ¥ d¨x¨f d¨cFa£r zFxi¥t§A .i©li¦i iA¦ ¦ x x©n¨` .oFd§li¥ xFd d¨i§n¤g§p i¦A¦x§kE dcEd§i ¨ i¦A¦x§M zFr¨n `¨N¤` o¦i©i o¤dici ¥ A ¦ .EdEq¨p§w q¨p§w K¤q¤p o¦i©i§A .o¨p¨gFi i¦A¦x m¥W§a Ed¨A©` i¦A¦x x©n¨c§M .`¨zi¦p§z©n `i¦d Halakhah 1: “If somebody hires a worker,” etc. -
An Honest Account of a Contemporary Jewish Publishing Odyssey
An Honest Account of a Contemporary Jewish Publishing Odyssey In Your Anger, Please Mercifully Publish My Work: An Honest Account of a Contemporary Jewish Publishing Odyssey by Dovid Bashevkin[1] My recently published sefer, “Berogez Racheim Tizkor” (trans: “In your anger, you shall remember to have mercy”), whose title is based on the verse in Habbakuk 3:2 and traditionally recited each morning during Tahanun, really began as a tweet. In March 2014, I tweeted, “Considering writing a sefer entitled “Aveiros K’Hilchisa.” Considering writing a sefer entitled “Aveiros K’Hilchisa.” — D Bash (@DBashIdeas) March 5, 2014 The tweet was originally intended as a satire of the many seforim that have been published as halakhic digests of obscure practical issues in Judaism. If there could be an Ittush be-Halakhah (trans: “Sneezing in Jewish Law,” – an actual pamphlet shown to me by my dear friend and devoted consigliere Reb Menachem Butler), why not anAveiros “ K’Hilchisa”?[2] However, as often happens, what began as satire became a very real project. Following the passing of my Zaide, Mr. William Bashevkin, and last living grandparent, I thought it would be a fitting tribute to their memory to publish a work of Torah. Additionally, coupling sorrow with joy, my marriage this past year to Tova (née Flancbaum) gave me the inspiration to begin my relationship with a project of Torah scholarship. The sefer, which is a small collection of essays discussing halakhic issues related to sin and the path towards teshuva, is based upon shiurim I have had the opportunity to deliver periodically at the Young Israel of Lawrence Cedarhurst. -
The Power Behind Our 4.9 Rating ויפקד מקום דוד שמואל א פרק כ פסוק כה
WEEKLY VOL. XXIII - NO. 1134 ב״ה, פרשת חיי שרה // כ”ד חשון תשפ”א 24 Cheshvan 5781 // November 11, 2020 Daily Price: 0.50¢ Weekly Price: N.Y. $5.00 ~ Outside N.Y. $6 // Canada $7 +Tax ויפקד מקום שמואל א’, דודכ, כ”ה SPECIAL PULLOUT SUPPLEMENT Hagaon Harav Dovid Feinstein, Zt”l ויפקד מקום דוד שמואל א פרק כ פסוק כה JDN Hamodia’s Weekly Youth Newspaper COMMUNITY כ”ד חשון תשפ”א // פרשת חיי שרה VOL. XXIII NO. 1134 WEEKLY In the כ“ד חשון תשפ''א // פרשת חיי שרה ב”ה, פרשת חיי שרה // כ”ד חשון, תשפ"א November 11, 2020 // Parshas Chayei Sarah Know ב״ה, פרשת חיי שרה // כ״ד חשון תשפ״א WEEKLY VOL. XXIII - NO. 1134 WEDNESDAY ISRAEL 24 Cheshvan 5781 // November 11, 2020 18Cheshvan 5781 // November, 11 2020 BREAKING Health Official: Yeshivos Have DAILY VOL. XVII - NO. 3802 // November 11, 2020 With OPINION Threat to Ban Milah in Finland Low Corona Infection Rates BREAKING Will America Ever Trust Its Averted ISSUE Elections Again? CHESHVAN GOP Backs Trump as He Calls 38 54 NOVEMBER , ב“ה , יום ד‘, פרשת חיי שרה For Recounts, Fights to Prove 6Election 8 Fraud in Court Joe Biden addresses the nation from the Chase Center on November 7, in Wilmington, Delaware. WEEKLY MAGAZINE FROM POLLS (Tasos Katopodis/Getty Images) TO COURTS FAKE NEWS RADICA UMP L LEF TR T F EN NEW YORK T AK BID CNN IMES S E A EDIA OCIA NE WHATDI M REALLYEWS HAM L W O FT FOX N ODIA ME S M LE IA BID DI R A L ED EN A A H CA M LEFT MEDI FA FO D I AL ICAL A CNN K X I S AD I AD N E C R OC R EW N N A WHEREW S DOS WE LEGOFT FAKE NEFROMW HERE?E E L HAPPENED?E S EW DICAL S RA YO W W D N S N RA -
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Praise for Turning Judaism Outward “Wonderfully written as well as intensely thought provoking, Turning Judaism Outward is the most in-depth treatment of the life of the Rebbe ever written. !e author has managed to successfully reconstruct the history of one of the most important Jewish religious leaders of the 20th century, whose life has up to now been shrouded in mystery. A compassionate, engaging biography, this magni"cent work will open up many new avenues of research.” —Dana Evan Kaplan, author, Contemporary American Judaism: Transformation and Renewal; editor, !e Cambridge Companion to American Judaism “In contrast to other recent biographies of the Rebbe, Chaim Miller has availed himself of all the relevant textual sources and archival docu- ments to recount the details of one of the more fascinating religious leaders of the twentieth century. !rough the voice of the author, even the most seemingly trivial aspect of the Rebbe’s life is teeming with interest.... I am con"dent that readers of Miller’s book will derive great pleasure and receive much knowledge from this splendid and compel- ling portrait of the Rebbe.” —Elliot R. Wolfson, Abraham Lieberman Professor of Hebrew and Judaic Studies, New York University “Only truly great biographers have been able to accomplish what Chaim Miller has with this book... I am awed by his work, and am now even more awed than ever before by the Rebbe’s personality and prodi- gious accomplishments.” —Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President Emeritus, Orthodox Union; Editor-in-Chief, Koren-Steinsaltz Talmud “A fascinating account of the life and legacy of a spiritual master.