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What Sugyot Should an Educated Jew Know?
What Sugyot Should An Educated Jew Know? Jon A. Levisohn Updated: May, 2009 What are the Talmudic sugyot (topics or discussions) that every educated Jew ought to know, the most famous or significant Talmudic discussions? Beginning in the fall of 2008, about 25 responses to this question were collected: some formal Top Ten lists, many informal nominations, and some recommendations for further reading. Setting aside the recommendations for further reading, 82 sugyot were mentioned, with (only!) 16 of them duplicates, leaving 66 distinct nominated sugyot. This is hardly a Top Ten list; while twelve sugyot received multiple nominations, the methodology does not generate any confidence in a differentiation between these and the others. And the criteria clearly range widely, with the result that the nominees include both aggadic and halakhic sugyot, and sugyot chosen for their theological and ideological significance, their contemporary practical significance, or their centrality in discussions among commentators. Or in some cases, perhaps simply their idiosyncrasy. Presumably because of the way the question was framed, they are all sugyot in the Babylonian Talmud (although one response did point to texts in Sefer ha-Aggadah). Furthermore, the framing of the question tended to generate sugyot in the sense of specific texts, rather than sugyot in the sense of centrally important rabbinic concepts; in cases of the latter, the cited text is sometimes the locus classicus but sometimes just one of many. Consider, for example, mitzvot aseh she-ha-zeman gerama (time-bound positive mitzvoth, no. 38). The resulting list is quite obviously the product of a committee, via a process of addition without subtraction or prioritization. -
Texts and Traditions
Texts and Traditions A Source Reader for the Study of Second Temple and Rabbinic Judaism COMPILED, EDITED, AND INTRODUCED BY Lawrence H. Schiffinan KTAV PUBLISHING HOUSE, INC. 1998 518 Texts and Traditions Chapter 10: Mishnah: The New Scripture 519 tory only those observances which are in the written word, but need not ancient customs. For customs are unwritten laws, the decisions approved observe those which are derived from the tradition of our forefathers. by ~en of old, not inscribed on monuments nor on leaves of paper which the moth destroys, but on the souls of those who are partners in 10.2.2 Philo, The Special Laws IV, 143-150: 40 the. same c~tizenship. For children ought to inherit from their parents, Written and Unwritten Law besides their property, ancestral customs which they were reared in and Philo discusses both the immortality of the written law} and the obligation have lived with even from the cradle, and not despise them because they of observing the customs, the unwritten law. Although the Greek world had a h~ve been handed down without written record. Praise cannot be duly concept of unwritten law, Philo's view is clearly informed by Jewish tradition given to one who obeys the written laws, since he acts under the admoni and by the Pharisaic concept of tradition. tion of restraint ~nd the fear of punishment. But he who faithfully observes the unwritten deserves commendation, since the virtue which he ~ displays is freely willed. Another most admirable injunction is that nothing should be added or 10.2.3 Mark 7: The Pharisees and Purity taken away,41 but all the laws originally ordained should be kept unaltered just as. -
Prospects of Japanese Translation of the Babylonian Talmud
Prospects of Japanese Translation of the Babylonian Talmud by Hiroshi Ichikawa Abstract An academic project of translating the Babylonian Talmud into Japanese was initiated by a president of private jewelry company in 1986 and sixteen volumes of it were published with the collaboration of more than ten Japanese scholars of the Bible and Judaism until 2016. In order to make an assessment for possible impacts of this trans- lation on Japanese cultural revitalization, the author tried to perceive the collision and struggles the Talmud has faced in transmitting itself to later generations even to the present days as it has still claimed its universal validity. It will be helpful to envisage Jewish intellectuals of the subsequent generations wondering what it was to live ac- cording to the Torah and the Talmud and how they coped with difficulties in facing the collision of foreign cultural impacts especially in the modern era. As the Japanese people had been profoundly influenced by Buddhism before the mod- ern era, the assumption of the similarity between the Buddhist notion of enlightenment through transmission of the ineffable truth and the similar notion of Rabbinic Judaism will help prospect the possible influence of the Jewish scripture. This Buddhist no- tion had been most successfully developed in the tradition of Zen Buddhism in Japan. Furthermore this notion was fully and more influentially developed in the sphere of education of Japanese military ruling class and their cultural achievements before the modern era. So we suppose that Jewish endeavors in the Talmudic studies facing col- lisions and struggles against western impacts will give some insights in considering Japanese struggles against, and responses to, the forceful impacts of the modern West upon our traditional value system. -
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Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Ari Bergmann All rights reserved ABSTRACT Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself. -
Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text
Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text Copyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do not change or edit the header without written permission. Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of this file. Included is important information about your specific rights and restrictions in how the file may be used. You can also find out about how to make a donation to Project Gutenberg, and how to get involved. **Welcome To The World of Free Plain Vanilla Electronic Texts** **eBooks Readable By Both Humans and By Computers, Since 1971** *****These eBooks Were Prepared By Thousands of Volunteers!***** Title: Pirke Avot Sayings of the Jewish Fathers Author: Traditional Text Release Date: July, 2005 [EBook #8547] [Yes, we are more than one year ahead of schedule] [This file was first posted on July 22, 2003] Edition: 10 Language: English Character set encoding: ASCII *** START OF THE PROJECT GUTENBERG EBOOK PIRKE AVOT *** Produced by Dan Dyckman ________________________ TRANSCRIBER'S COMMENTS Where Hebrew letters appeared within the English text, these have been transliterated and included in brackets. In many cases the hebrew has also been spelled out, thus: [tov (tet-vov-bet)]. A rare additional transcriber's note may be found within brackets []. The source text contained only one comment in a bracket, that should not be confused as a transcriber's note. -
Crown and Courts Materials
David C. Flatto on The Crown and the Courts: Separation of Powers in the Early Jewish Im.agination Wednesday February 17, 2021 4 - 5 p.m. Online Register at law.fordham.edu/CrownAndCourts CLE COURSE MATERIALS Table of Contents 1. Speaker Biographies (view in document) 2. CLE Materials The Crown and the Courts: Separation of Powers in the Early Jewish Imagination Panel Discussion Cover, Robert M. THE FOLKTALES OF JUSTICE: TALES OF JURISDICTION (view in document) Cardozo Law Review. Levinson, Bernard M. THE FIRST CONSTITUTION: RETHINKING THE ORIGINS OF RULE OF LAW AND SEPARATION OF POWERS IN LIGHT OF DEUTERONOMY (view in document) Yale Journal of Law & the Humanities. Volume 20. Issue 1 Article 3. The King and I: The Separation of Powers in Early Hebraic Political Theory. (view in document) The Crown and the Courts: Separation of Powers in the Early Jewish Imagination Biographies Moderator: Ethan J. Leib is Professor of Law at Fordham Law School. He teaches in contracts, legislation, and regulation. His most recent book, Friend v. Friend: Friendships and What, If Anything, the Law Should Do About Them, explores the costs and benefits of the legal recognition of and sensitivity to friendship; it was published by Oxford University Press. Leib’s scholarly articles have recently appeared in the Yale Law Journal, Virginia Law Review, Georgetown Law Journal, University of Pennsylvania Law Review, University of Chicago Law Review, California Law Review, and elsewhere. He has also written for a broader audience in the New York Times, USA Today, Policy Review, Washington Post, New York Law Journal, The American Scholar, and The New Republic. -
Jewish) Lessons of (My) Life
Sat 24 Aug 2019 / 23 Av 5779 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Lunch and Learn in honor of Maurice’s 70th birthday The (Jewish) Lessons of (My) Life When you reach the venerable age of seventy, as I have, you look back critically on your life. What have I learned? What have I contributed? Did I do what I was supposed to do? What did I do right and what did I do wrong? Your mind drifts towards ultimate questions: What is the meaning of life? What is the purpose of the universe? I would like to try to answer some of these questions for myself. Judaism teaches that the purpose of life on earth is to prepare ourselves for the afterlife – the World to Come. We do that first by studying the Torah (which includes, of course, the Talmud, the Midrash, the classical commentaries, etc.) and second, by following its ethical and ritual commandments. There are 613 commandments in the Torah. At first I thought: Should I try to stack up my life against each of 613 commandments in 13 hours? Then I concluded I would quickly lose my audience, so I decided to summarize. The Talmud [Makkot 24a] recounts how kings and prophets tried to extract the essence of the Torah in a few words: -[King] David… reduced the [613 commandments] to eleven [principles]… Lord, who shall … dwell in your holy mountain? He who walks uprightly, does what is right, speaks the truth in his heart; does not slander nor harm his neighbor nor takes up a reproach against his neighbor; who despises the vile but honors those who fear the Lord; who keeps his oath, who does not lend at interest, nor takes a bribe against the innocent. -
Conversations
CONVERSATIONS Orthodoxy: Widening Perspectives Autumn 2020/5781 Issue 36 CONVERSATIONS CONTENTS In Honor of Rabbi Hayyim Angel, on His 25 Years of Rabbinic Service v RABBI MARC ANGEL Editor’s Introduction vii RABBI HAYYIM ANGEL How the Torah Broke with Ancient Political Thought 1 JOSHUA BERMAN Walking Humbly: A Brief Interpretive History of Micah 6:8 13 ERICA BROWN It’s in the Gene(alogy): Family, Storytelling, and Salvation 21 STUART HALPERN Hassidim and Academics Unite: The Significance of Aggadic Placement 30 YITZHAK BLAU Love the Ger: A Biblical Perspective 37 HAYYIM ANGEL Does the Gender Binary Still Exist in Halakha? 47 NECHAMA BARASH Four Spaces: Women’s Torah Study in American Modern Orthodoxy 68 RACHEL FRIEDMAN Three Short Essays 74 HAIM JACHTER The Yemima Method: An Israeli Psychological-Spiritual Approach 89 YAEL UNTERMAN You Shall Love Truth and Peace 103 DANIEL BOUSKILA Agnon’s Nobel Speech in Light of Psalm 137 108 JEFFREY SAKS Re-Empowering the American Synagogue: A Maslovian Perspective 118 EDWARD HOFFMAN Yearning for Shul: The Unique Status of Prayer in the Synagogue 125 NATHANIEL HELFGOT Halakha in Crisis Mode: Four Models of Adaptation 130 ARYEH KLAPPER Responsiveness as a Greatmaking Property 138 ANDREW ARKING Religious Communities and the Obligation for Inclusion 147 NATHAN WEISSLER SUBMISSION OF ARTICLES If you wish to submit an article to Conversations, please send the Senior Editor ([email protected]) or the Editor ([email protected]) a short description of the essay you plan to write. Articles should be written in a conversa- tional style and should be submitted typed, double spaced, as Word documents. -
Ruah Ha-Kodesh in Rabbinic Literature
The Dissertation Committee for Julie Hilton Danan Certifies that this is the approved version of the following dissertation: THE DIVINE VOICE IN SCRIPTURE: RUAH HA-KODESH IN RABBINIC LITERATURE Committee: Harold A. Liebowitz , Supervisor Aaron Bar -Adon Esther L. Raizen Abraham Zilkha Krist en H. Lindbeck The Divine Voice in Scripture: Ruah ha-Kodesh in Rabbinic Literature by Julie Hilton Danan, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May, 2009 Dedication To my husband, Avraham Raphael Danan Acknowledgements Thank you to the University of Texas at Austin Graduate School, the Middle Eastern Studies Department, and particularly to the Hebrew Studies faculty for their abundant support over my years of study in graduate school. I am especially grateful to the readers of my dissertation for many invaluable suggestions and many helpful critiques. My advisor, Professor Harold Liebowitz, has been my guide, my mentor, and my academic role model throughout the graduate school journey. He exemplifies the spirit of patience, thoughtful listening, and a true love of learning. Many thanks go to my readers, professors Esther Raizen, Avraham Zilkha, Aaron Bar-Adon, and Kristen Lindbeck (of Florida Atlantic University), each of whom has been my esteemed teacher and shared his or her special area of expertise with me. Thank you to Graduate Advisor Samer Ali and the staff of Middle Eastern Studies, especially Kimberly Dahl and Beverly Benham, for their encouragement and assistance. -
From Rabbi Cohen Pesach Guidelines P.10-14 This Past Shushan Purim, Frayda and I Experienced a Personal Miracle
Chai LightsSPRING 2017 CONGREGATION BETH ISRAEL • BERKELEY From Rabbi Cohen Pesach Guidelines P.10-14 This past Shushan Purim, Frayda and I experienced a personal miracle. As the day was wind- ing down, our children were enjoying some much needed down time (after all, Purim cele- brations commenced two weeks earlier at their schools). The older boys were playing a quiet game together, when we suddenly noticed that they were speaking Hebrew to one another. Gan Shalom P.6-7 Though I have spoken to them in Hebrew from noons, I’ve been attending a thought provoking the day they were born, and they basically un- class on contemporary Halakhic Responsa derstand the language fluently, they have been (we’ve covered such topics as adoption, learning reticent or resistant to speaking back to me in Torah in the shower, and cross-dressing). Hebrew. It was wonderful to see how these many years of dedication were now finally bear- Though I have been truly blessed over the past ing fruit in the immersive context of our sabbati- 11 years to learn and teach Torah at CBI on a cal. As Frayda and I relished the moment, we daily basis, I must admit that it has been wonder- noted to one another that if this was the sole ac- ful to return to learning purely lishema (for its own New Members P.08 complishment of our six-month stay in Israel… sake); to simply immerse myself in a page of Dayenu! Gemara without constantly thinking about how I CBI Classes P.16 might use my learning in a Drash, a class, or a In truth, this has been a wonderful and enriching quick vort. -
Divrei Hayamim 1 11-20 Ketuvim Simchi Machshirim 4-6 Mishnah Sokol Tohorot 1-3 Mishnah Soyfer Vayechi Torah Spanganthal Tzfaniah Navi J
Abergel Miketz Torah Abraizov Devirim Torah Addi Acahrei Mos Torah Adler Tehillim 30-40 Ketuvim Akselrod Shemos Torah G.Alster Amos Navi Apter Balak Torah Aron Peah 1-4 Mishnah Ashkanazy Shlach Torah Ashkenas Peah 5-9 Mishnah Avital Terumot 1-5 Mishnah J. Bacon Negaim 1-5 Mishnah S. Bacon Negaim 6-10 Mishnah Baker Maaser Sheni Mishnah Bannett yevamot 1-6 Mishnah Barach Ki Tavo Torah Baron Bo Torah Barth D Shmini Torah Barth Bikkurim Mishnah Basis Korach Torah H.Beckoff Ekev Torah N.Beckoff Besah Mishnah L.Bien Samuel 2 14-24 Navi M. Bender Emor Torah Berger Pinchas Torah M. Berkowitz Challah Mishnah M. Berman Beshalach Torah A. Bichler Micha Navi Blatt Kedushin Mishnah A.Bloom Yirmyahu 1-10 Navi J. Bloom Moed Katan Mishnah Bluman Yevamot 7-11 Mishnah Bodner Shabbos 1-4 Mishnah Boussi Yirmyahu 11-20 Navi A.Bowski Tehillim 1-10 Ketuvim L.Bowski Samuel 1 1-10 Navi Brandes Ovadiah Navi Brandstatter Shabbos 9-13 Mishnah Bravman Taanit Mishnah Breban Rosh Hashana Mishnah Brodsky Chukat Torah Brook Vayelech Torah Caplan Reeh Torah Chait Behar Torah Cheifetz Vayechi Torah Chernela Vayikra Torah Cochin Tehillim 20-30 Ketuvim J. Cohen Yhoshua 1-12 Navi M.Cohen Noach Torah Eis Peah 5-9 Mishnah Eisenstadter Toldot Torah Epstein Lech Lecha Torah Felner Nitzavim Torah Fialkoff Vayelech Torah Fischer Nazir Mishnah Fishman Challah Mishnah Fishweicher Maasarot Mishnah Moshe Fishweicher Matot Torah Fleisher Vayetzei Torah Fleyshmakher Ki Tetzei Torah Fogelman Chagiga Mishnah Fox Esther Navi Frank shabbos 8-12 Mishnah D. Friedman Keilim Mishnah Y.Friedman Gitten1-5 Mishnah Michael Friedman Shoftim Torah Mikki Friedman Shoftim 1-12 Navi Frohlich Yoma 1-4 Mishnah Gabovich Tehillim 31-40 Ketuvim Galitsky Tehillim 41-50 Ketuvim Gandelman Bamidbar Torah Gans Yevamot 12-16 Mishnah Garber Terumot 6-11 Mishnah Garfunkel Samuel 1 1-12 Navi Gelerter Behar Ketuvim Gensler Terumah Torah Gerber Shoftim 12-21 Navi Gershon Ketuvos 1-7 Mishnah Gerstley Pesachim 1-4 Mishnah Gitlin Vayeyra Torah Glass Sukkah Mishnah Glassman tehillim 51-60 Torah H.Gold Noach Ketuvim A. -
PESACH to GO - Daf Yomi Insights by Rabbi Daniel Z
PE SACH TO GO 5766 DAf Yomi Insights for the Dapim covered over Pesach By Rabbi Daniel Z. Feldman, author of the YUTorah.org Daily Daf Yomi Program · Above the Shul · Accepting LAshon HArA · AdvAntAgeous Exile? · All for the Children · ElevAtion Through NegAtion · The NAture of Minui · Calling it A DAy HAlfwAy · Jewish JAils · Women, MAtzAh, And More · Insisting on RAbbinical Law · Growing Up Between the PAssovers · HAlAkhic Night For thousAnds of shiurim, And to sign up for regulAr HAlAcha Overview And DAf Yomi Insight emails, visit WWW.YUTORAH.ORG Max Stern Division of Communal Services Center for the Jewish Future YESHIVA UNIVERSITY PESACH TO GO - Daf Yomi Insights by Rabbi Daniel Z. Feldman 1 different people than those involved with the shul. This is due to the principle of “ein adam oser davar 86a sh’eino she’lo”, that one is unable to confer a status of “forbidden” (through intent) upon an object that Above the Shul is not his own. The Talmud (Pesachim 86a) discusses the status of c) He notes as well that the Rambam (Hil. Beit Ha- the section above the Kodesh haKadoshim and in- Bechirah 6:7) rules simply that roofs and above re- troduces the general issue of the sanctity of roofs gions are not sanctified, and makes no distinction and upper areas above holy places. While the Tal- between the azarah and the heikhal. The Tzlach mud states the upper floors of the azarah were not (Pesachim 86a) explains his position as being that sanctified, the Mordechai (Shabbat I, 228) writes, in the only upper compartments that would be sancti- the name of R.