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Poem from "Bechadarav” וירדחב, Trans. Yaakov

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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. חובלים - אלו תלמידי debates; 'hoblim', to the scholars of Babylon, who injure חכמים שבבבל, שמחבלים זה each other's feelings [mehablim] when discussing לזה בהלכה. (זכריה ד') "ויאמר halachah. [It is written]: Then said he, These are the two )אלי( אלה ]שני[ בני היצהר anointed ones, etc. [This is preceded by:] And two olive העמדים וגו' ושנים זיתים trees by it. R. Isaac said: 'yizhar' designates the scholars of עליה". יצהר אמר רבי יצחק: Palestine, who are affable to each other when engaged in אלו תלמידי חכמים שבארץ [halakhic debates, like olive oil [which is soothing]; [whilst ישראל, שנוחין זה לזה בהלכה כשמן זית, ושנים זיתים עליה - and two olive trees stand by it, symbolize the scholars of אלו תלמידי חכמים שבבבל Babylon, who are as bitter to each other in halachic שמרורין זה לזה בהלכה כזית. discussions as olive trees. " He hath made me to dwell in (זכריה ה') " … (איכה ג') dark places like those that have been long dead." This, said "במחשכים הושיבני כמתי .R. Jeremiah, refers to the Babylonian Talmud עולם-" אמר רבי ירמיה: זה תלמודה של בבל. תוספתא - פסחים פרק ד Tosefta - Pesachim 4: 13-14 הלכה יג-יד פעם אחת חל ארבעה עשר On one occasion the fourteenth [of Nisan] fell on the להיות בשבת שאלו את הלל Sabbath and they asked Hillel the Elder- Does the Passover הזקן פסח מהו שידחה את [override the Sabbath? He said to them: Have we then [only השבת אמ' להם וכי פסח אחד ?one Passover during the year which overrides the Sabbath יש לנו בשנה שדוחה את השבת הרבה משלש מאות Surely we have more than three hundred Passovers during פסחים יש לנו בשנה ודוחין the year which override the Sabbath! The entire court את השבת חברו עליו כל objected. He said to them: The Tamid is a communal sacrifice העזרה אמ' להם תמיד קרבן and the Passover is a communal sacrifice, just as the צבור ופסח קרבן צבור מה communal sacrifice of the Tamid overrides the Sabbath so תמיד קרבן צבור ודוחה את too the communal sacrifice of Passover should override the השבת אף פסח קרבן צבור Sabbath! In addition- ‘In its appointed time’ is stated in דוחה את השבת דבר אחר connection with the Passover, and ‘In its appointed time’ is נאמר בתמיד מועדו ונאמ' בפסח מועדו מה תמיד שנאמ' stated in connection with the Tamid; just as ‘Its appointed בו מועדו דוחה את השבת אף time’ which is said in connection with the Tamid overrides פסח שנ' בו מועדו דוחה את the Sabbath, so ‘Its appointed time’ which is said in השבת ועוד קל וחומר ומה .connection with the Passover overrides the Sabbath תמיד שאין חייבין עליו כרת ,Furthermore it follows a minori (kal v'chomer) if the Tamid דוחה את השבת פסח שחייבין the omission of] which is not punished by kareth, overrides] 2|7 TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] עליו כרת אינו דין שידחה את the Sabbath, then the Passover,[neglect of] which is השבת ועוד מקובלני מרבותי punished by kareth, is it not logical that it overrides the שפסח דוחה את השבת ולא Sabbath! Furthermore, thus I have received a tradition from פסח ראשון אלא פסח שני ולא …my teachers, that the Passover overrides the Sabbath פסח צבור אלא פסח יחיד אמרו לו מה יהא על העם שלא They said to him: What will happen with the people as they הביאו סכינין ופסחין למקדש ?have not brought their knives and sacrifices to the Temple אמ' להם הניחו להם רוח He said: Leave them be, the Holy Spirit is upon them, if they הקדש עליהם אם אין נביאין !are not Prophets, they are the sons of Prophets הן בני נביאין הן מה עשו What did Israel do at that hour? One whose Passover was a ישראל באותה שעה מי שפסחו lamb stuck it [the knife] in its wool; he whose Passover was a טלה טמנו בצמרו גדי קשרו goat tied it between its horns. And they brought their knives בין קרניו והביאו סכינין and sacrifices to the Temple and slaughtered their Passover ופסחים למקדש ושחטו את offering. On that same day, Hillel was appointed Nasi פסחיהן בו ביום מינו את הלל .Patriarch) and he taught them the Laws of Passover) נשיא והיה מורה להם בהלכות פסח תלמוד בבלי – מסכת פסחים Babylonian Talmud - Pesachim 66a-b דף סו עמוד א – עמוד ב תנו רבנן: הלכה זו נתעלמה מבני ,.Our Rabbis taught: This Halakhah was hidden from [i.e בתירא. פעם אחת חל ארבעה forgotten by] the Bene Batayra. On one occasion the עשר להיות בשבת, שכחו ולא fourteenth [of Nisan] fell on the Sabbath, [and] they ידעו אם פסח דוחה את השבת forgot and did not know whether the Passover overrides אם לאו. אמרו: כלום יש אדם the Sabbath or not. Said they, ‘Is there any man who שיודע אם פסח דוחה את השבת knows whether the Passover overrides the Sabbath or אם לאו? אמרו להם: אדם אחד not?’ They were told, ‘There is a certain man who has יש שעלה מבבל, והלל הבבלי ,come up from Babylonia, Hillel the Babylonian by name שמו, ששימש שני גדולי הדור who served the two greatest men of the time, Shmaya שמעיה ואבטליון ויודע אם פסח and Abtalyon, and he knows whether the Passover דוחה את השבת אם לאו. שלחו overrides the Sabbath or not [Thereupon] they וקראו לו. אמרו לו: כלום אתה summoned him [and] said to him, ‘Do you know whether יודע אם הפסח דוחה את השבת the Passover overrides the Sabbath or not?’ ‘Have we אם לאו? then [only] one Passover during the year which overrides אמר להם: וכי פסח אחד יש לנו the Sabbath?’ replied he to them, ‘Surely we have many בשנה שדוחה את השבת? והלא more than two hundred Passovers during the year which הרבה יותר ממאתים פסחים יש override the Sabbath! Said they to him, ‘How do you לנו בשנה שדוחין את השבת. know it?’ He answered them, ‘In its appointed time’ is אמרו לו: מנין לך? אמר להם: stated in connection with the Passover, and ‘In its נאמר "מועדו" בפסח ונאמר ;appointed time’ is stated in connection with the Tamid )במדבר כח( "מועדו" בתמיד. מה just as ‘its appointed time’ which is said in connection מועדו האמור בתמיד - דוחה את with the Tamid overrides the Sabbath, so ‘its appointed השבת אף מועדו האמור בפסח - time’ which is said in connection with the Passover דוחה את השבת. ועוד, קל וחומר overrides the Sabbath. Moreover, it follows a minori (kal הוא: ומה תמיד שאין ענוש כרת v'chomer), if the Tamid, [the omission of] which is not דוחה את השבת, פסח שענוש punished by kareth, overrides the Sabbath, then the כרת - אינו דין שדוחה את השבת. Passover, [neglect of] which is punished by kareth, is it 3|7 TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] מיד הושיבוהו בראש ומינוהו not logical that it overrides the Sabbath! They נשיא עליהם, והיה דורש כל היום immediately set him at their head and appointed him Nasi כולו בהלכות הפסח. התחיל Patriarch] over them, and he was sitting and lecturing the] מקנטרן בדברים, אמר להן: מי .whole day on the laws of Passover גרם לכם שאעלה מבבל ואהיה ,He began rebuking them with words. Said he to them נשיא עליכם - עצלות שהיתה What caused it for you that I should come up from‘ בכם, שלא שמשתם שני גדולי ,Babylonia to be a Nasi over you? It was your indolence הדור שמעיה ואבטליון. אמרו לו: because you did not serve the two greatest men of the רבי, שכח ולא הביא סכין מערב ,time, Shmaya and Abtalyon.’ Said they to him, ‘Master שבת מהו? אמר להן: הלכה זו what if a man forgot and did not bring a knife on the eve שמעתי ושכחתי. אלא, הנח להן ,of the Sabbath?’ ‘I have heard this law,’ he answered לישראל אם אין נביאים הן - בני but have forgotten it. But leave it to Israel: if they are not‘ נביאים הן. למחר, מי שפסחו prophets, yet they are the children of prophets!’ On the טלה - תוחבו בצמרו, מי שפסחו morrow, he whose Passover was a lamb stuck it [the גדי - תוחבו בין קרניו.
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    סב ׳ ד A Life of Vertical & Horizontal Responsibility: Shavuot During the Coronavirus Pandemic Rabbi Lord Jonathan Sacks | Delivered on 24th May 2020 What I wanted to do with this shiur is to talk about the Coronavirus. Because Torah gets very interesting when you relate them to the things that are constantly changing. Now, as the Chief Rabbi has already said, the Coronavirus pandemic has enforced a situation that seems to be exactly the opposite of the situation at Mount Sinai. We have three indications of that in the Torah, pretty explicitly. Number one, the famous line at the beginning of Chapter 19 of Shemot, just before the Giving of the Torah, where it says “vayichan-sham Yisrael negged hahar.” (Ex. 19:2). The Torah uses the singular form: “and Israel encamped (in the singular) there opposite the mountain”. The famous words of Chazal, echoed by Rashi “k’ish echad b’lev echad”, explain that the singular form of the verb is used because they encamped together as though they were “One person with one mind”. That enormous sense of unity. The second, a pretty explicit statement of this, is when Moshe Rabbeinu proposes to the people what God is proposing. “Vaya’anu chol-ha’am yachdav.” (Ex. 19:8). “And all the people answered together and said, ‘All that God has said we will do.’” The “yachad” (unity) there is explicitly in the verse, in verse eight of this chapter. And then after the revelation, in chapter 24, when Moshe Rabbeinu repeats the terms of the Torah, “vaya’anu kol-ha’am kol echad”.
  • What Is the Aggadah Problem?

    What Is the Aggadah Problem?

    Chapter 1 Ļ ļ What Is the Aggadah Problem? he term aggadah is so widely used in the Talmud and early related literature that one would think it easy to ascertain its meaning. But the Talmudic masters do not provide us with formal definitions of their procedural terms. As it T were, they seem too busy with their Torah work to step away from it and initiate outsiders into the nature of their analytic tools. Their terminological pragmatics was emulated by those who transmitted their teachings and the redactors who reduced these oral records to the written texts we still study. Since the rabbinic study tradition has never died out, this practice is, to a considerable extent, satisfactory. But particularly for those interested in how the rabbis thought about their belief—their “philosophizing” in a quite loose sense of the word—this absence of definition is disturbing and barely re- lieved by the common expedient of defining aggadah in terms of what it is not, namely, that it is Jewish law’s nonlegal accompaniment. A philological approach to a positive understanding does not help us much. Though the Hebrew root of the term, n-g-d, is well attested in the Bible and carries the primary meaning of “tell,” the noun form with its collective sense appears only in rabbinic literature. Wilhelm Bacher’s pioneering efforts to trace a path from the biblical “telling” to the polysemy of the rabbinic usage has not convinced most later schol- ars and their several alternative proposals have themselves not re- solved the issue.1 Turning to the Talmud, we quickly encounter a reason for some of this terminological indeterminacy when we look at the use of the Hebrew version of this term, haggadah.
  • Law, Literature, and Society in Legal Texts from Qumran Studies on the Texts of the Desert of Judah

    Law, Literature, and Society in Legal Texts from Qumran Studies on the Texts of the Desert of Judah

    Law, Literature, and Society in Legal Texts from Qumran Studies on the Texts of the Desert of Judah Edited by George J. Brooke Associate Editors Eibert J.C. Tigchelaar Jonathan Ben-Dov Alison Schofield volume 128 The titles published in this series are listed at brill.com/stdj Law, Literature, and Society in Legal Texts from Qumran Papers from the Ninth Meeting of the International Organization for Qumran Studies, Leuven 2016 Edited by Jutta Jokiranta Molly Zahn LEIDEN | BOSTON Library of Congress Cataloging-in-Publication Data Names: International Organization for Qumran Studies. Meeting (9th : 2016 : Leuven, Belgium) | Jokiranta, Jutta, editor. | Zahn, Molly M. (Molly Marie), 1979– editor. Title: Law, literature, and society in legal texts from Qumran : papers from the ninth meeting of the International Organization for Qumran Studies, Leuven 2016 / edited by Jutta Jokiranta [and] Molly Zahn. Description: Leiden ; Boston : Brill, 2019. | Series: Studies on the texts of the desert of Judah, ISSN 0169-9962 ; v. 128 | Includes bibliographical references and index. | Identifiers: LCCN 2018059740 (print) | LCCN 2018060796 (ebook) | ISBN 9789004393387 (ebook) | ISBN 9789004393370 (hardback : alk. paper) Subjects: LCSH: Dead Sea scrolls—Congresses. | Qumran community—Congresses. | Jewish law—Congresses. Classification: LCC BM487 (ebook) | LCC BM487 .I56 2019 (print) | DDC 296.1/55—dc23 LC record available at https://lccn.loc.gov/2018059740 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill.” See and download: brill.com/brill-typeface. issn 0169-9962 isbn 978-90-04-39337-0 (hardback) isbn 978-90-04-39338-7 (e-book) Copyright 2019 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi, Brill Sense, Hotei Publishing, mentis Verlag, Verlag Ferdinand Schöningh and Wilhelm Fink Verlag.
  • Genesis Rabbah

    Genesis Rabbah

    Durham E-Theses The Role and Status of the Biblical Matriarchs in Genesis Rabbah WOOLSTENHULME, KATIE,JAYNE How to cite: WOOLSTENHULME, KATIE,JAYNE (2017) The Role and Status of the Biblical Matriarchs in Genesis Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/12197/ 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 The Role and Status of the Biblical Matriarchs in Genesis Rabbah by Katie Jayne Woolstenhulme Submitted for the Degree of Doctor of Philosophy The Department of Theology and Religion Durham University 2017 The Role and Status of the Biblical Matriarchs in Genesis Rabbah Katie Jayne Woolstenhulme Abstract This thesis explores the role and status of the biblical matriarchs in Genesis Rabbah, the fifth century CE rabbinic commentary on Genesis. Whilst scholarship on the role of women in the Bible and rabbinic Judaism has greatly increased, the authoritative .have been neglected (האימהות) "group of women known as "the matriarchs The Introduction outlines the research context of this work; the thesis then proceeds in three parts.