Talmud Israeli Is Completing the Shas for the First Time!
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The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos. -
Congregation Torah Ohr 19146 Lyons Road, Boca Raton, FL 33434 (561) 479-4049
February 22—28, 2019 17—23 Adar I 5779 Congregation Torah Ohr 19146 Lyons Road, Boca Raton, FL 33434 (561) 479-4049 www.torahohrboca.org Rabbi Benjamin S. Yasgur Rabbi Dr. Chaim Shapiro, Rabbi Emeritus Jonas Waizer, President Office Hours Mon. - Thur. 9:00am - 3:00pm 7th Annual Siyum Mishnayot Friday 9:00am - 12noon Sunday, February 24 5:00pm SHABBAT SCHEDULE Parshat Ki Tissa Early Mincha 4:30 Parasha pg. 484 Haftarah pg. 1160 FRIDAY, February 22 PLEASE SEE CALENDAR FOR EVENTS IN THE NEXT CANDLE LIGHTING THREE WEEKS Earliest 5:06pm Standard 5:59pm 3/10 Yom Iyun—Festive Breakfast and Day of Learning Mincha/Kabbalat Shabbat 6:00pm 3/11 Harold Waller: “Israeli Elections: Order Out Of Chaos?” SHABBAT SHACHARIT Hashkama Minyan, Beit Midrash 7:20am 3/12 Sisterhood Mini Boutique Nusach S’fard Minyan West Wing 8:15am 3/18 Pesach Wine Orders due Main Minyan, Main Sanctuary 8:30am 3/21 Private Masquerade Ball – Purim Seudah in the CV Party Room Upstairs Minyan 9:00am 3/23 Saturday Night at the Movies: The Women’s Balcony Beit Midrash Minyan 9:45am Latest Shema 9:42am SHABBAT AFTERNOON Daf Yomi 4:10pm Pre-Mincha Shiur with Asher Herzberg Mishna Yomit 4:55pm Guest Speaker Asher Herzberg 5:10pm Shabbat Afternoon 5:10 pm Mincha followed by Seudah Shlisheet 5:40pm Ma’ariv 6:49pm From the Half Shekel to the 13 Midos: The Power of Tefillah. Shabbat Ends 6:54pm For more than 30 years Asher Herzberg has delivered Daf Yomi shiurim daily. He gives a shiur in Tefillah (Prayer) for retirees in Kew Gardens Hills, NY and other shiurim in Parashat HaShavuah, Sefas Emes, Shmiras HaLashon and more. -
Classical Jewish Texts, from Parchment to Internet 1Qisaa
11 December 2017 Scroll Down: Classical Jewish Texts, Aleppo Codex from Parchment to Internet c. 930 Tiberias Gary A. Rendsburg http://aleppocodex.org/ Rutgers University Sample page shows portions Allen and Joan Bildner Center of Ezekiel 2‐3 for the Study of Jewish Life Rutgers University 4 December 2017 St. Petersburg (Leningrad) Codex 1009 / Tiberias (digital images not Aleppo Codex / c. 930 / Tiberias available online) Sample verse: Joshua 1:1 Sample page Genesis 1 ַו ְי ִ֗הי ַא ֲחֵ ֛רי ֥מוֹת ֹמ ֶ ֖שׁה ֶ ֣ע ֶבד ְי ָ ֑הוה ַו ֤יּ ֹ ֶאמר ְי ָהו ֙ה ֶא ְל־י ֻ ֣הוֹשׁ ַע ִבּ ֔ן־נוּן ְמ ָשֵׁ ֥רת ֹמ ֶ ֖שׁה ֵל ֽ ֹאמר׃ Digital Dead Sea Scrolls / Google / Israel Museum 1QIsaa The Great Isaiah Scroll Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://dss.collections.imj.org.il/ Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 1 11 December 2017 Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://www.deadseascrolls.org.il/about‐the‐project/the‐digital‐library Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 4Q394 = 4QMMTa fragments 4Q271 = 4QDf – Damascus Document Mishna Kaufmann Manuscript A50 (Budapest) Italy, c. 1200 http://kaufmann.mtak.hu/ en/ms50/ms50‐coll1.htm Ben Sira, c. 180 B.C.E. – http://www.bensira.org/ 2 11 December 2017 Mishna Parma Manuscript, Biblioteca Palatina 3173 (De Rossi 138) Italy, 1073 Mishna Manuscript / c. -
The Mysterious Wait Rfr Reporting
w ww VOL. f / NO. 1 CHESHVAN 5772 / NOVEMBER 2011 s xc THEDaf a K ashrus A MONTHLYH NEWSLETTER FOR TH E O U RABBINIC FIELD REPRESENTATIVE DAF NOTES to wine in comparison to his father because “my father waited 24 hours and I (merely) The first part of the article below originally appeared in the Kashrus Kaleidoscope section of Hamodia wait between one meal and the next” (eating Magazine’s 27 Teves, 5767 – January 17, 2007 issue and was entitled “The Three Hour Wait”. It is reprinted with permission at this time because of its connection to the recently learned Daf Yomi in Chulin 105 and meat in the first meal and dairy in the next). because of the newly added Part 2. The article has been renamed The Mysterious Wait with the original The question is, how long is the interval first section discussing the source for waiting three hours between meat and dairy. The newly added second between one meal and another? section discusses the sources for waiting six hours or part of the sixth hour. Some have suggested that those who wait three hours may understand Mar Ukva to be THE MYSTERIOUS WAIT referring to the interval between breakfast and lunch (a short, three-hour period) rather An Analysis of Various Minhagim Concerning Waiting than between lunch and dinner (a longer period). This explanation, however, presents Between Meat and Dairy a difficulty. Tosfos in Chulin 105A tells us that in Mar Ukva’s time only two meals RABBI YOSEF GROSSMAN were eaten daily. Presumably, when Mar Senior Educational Rabbinic Coordinator; Editor - The Daf HaKashrus Ukva stated that he waited between eating meat and eating dairy just the normal inter- val between meals, he was referring to the PART 1: THE THREE-HOUR WAIT The source for this minhag is shrouded in two daily meals that people ate in his time. -
Pharmacology and Dietetics in the Bible and Talmud Fred
PHARMACOLOGY AND DIETETICS IN THE BIBLE AND TALMUD FRED ROSNER Introduction In his classic book on biblical and talmudic medicine, Julius Preuss devotes an entire chapter to materia medica and another chapter to dietetics, thereby accentuating the importance of these topics in Jewish antiquity and the middle ages. 1 Since numerous volumes could be written on either of these two vast subjects, this essay confines itself primarily to presentations of two examples of each topic. In regard to pharmacology in the Bible and Talmud, the famous balm of Gilead and the equally renowned biblical mandrakes will be discussed. As examples of dietetics, classic Jewish sources dealing with dairy products as well as chicken soup, the Jewish penicillin, will be cited. Pharmacology in Bible and Talmud One must be extremely careful in describing the pharmacology of antiquity. The entire system of dispensing drugs today is much simpler and more precise than even only a few decades ago. One need only compare the list of ingredients or length of prescriptions of one hundred years ago to a modern prescription. Medications described in the Bible and Talmud are mostly derived from the flora. However, numerous animal remedies were known to the talmudic Sages. For example, although honey was used to revive a person who fainted (? hypoglycemia), eating honey was thought to be harmful for wound healing. 2 A person with pain in the heart should suck goat's milk directly from the udder of the animal. 3 Someone bitten by a dog was given liver from that dog to eat4 as recommended by physicians in antiquity, perhaps an early form of immunotherapy. -
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. -
Women-Join-Talmud-Ce
OBSERVANCE Women Join Talmud Celebration As the daf yomi cycle of Talmud learning concludes this week, a Jerusalem study group breaks a barrier By Beth Kissileff | July 30, 2012 7:00 AM | Comments: 0 (Margarita Korol) This week, hundreds of thousands of people are expected to gather in various venues around the world for what’s being billed as “the largest celebration of Jewish learning in over 2,000 years.” The biggest American event, in New Jersey’s MetLife Stadium on Aug. 1, is expected to fill most of the arena’s 90,000 seats. The occasion is the siyum hashas, the conclusion of a cycle of Talmud study first proposed by Meir Shapiro, rabbi of Lublin, at the First World Congress of World Agudath Israel—an umbrella organization A Different Voice representing ultra-Orthodox Jewry—in Vienna in 1923. When a woman learns the art of Torah Shapiro’s idea was that Jews around the world could chanting, she realizes she is part of a build unity by studying the same page of Talmud at the new religious tradition—as well as a very same time. If a Jew learns one page per day, known as old, sacred one daf yomi, it will take almost seven and a half years to By Sian Gibby complete all 2,711 pages of the Babylonian Talmud. This week’s siyum hashas marks the conclusion of the 12th cycle of daf yomi study since 1923. Historically, one group of Jews has often been limited in access to this text: women. The ultra-Orthodox world does not, for the most part, approve of women studying Talmud; as one rabbi representative of this view, or hashkafa, explains, such scholarship is “not congruent with the woman’s role” in Judaism. -
Exploring the Jewish Woman's Unique Potential the Judaism Site
Torah.org Exploring the Jewish Woman's Unique Potential The Judaism Site https://torah.org/learning/women-class28/ EXPLORING THE JEWISH WOMAN'S UNIQUE POTENTIAL by Rebbetzin Leah Kohn Part I: "DO NOT FORESAKE THE TORAH OF YOUR MOTHER" (PROVERBS 1:8): RABBI MEIR SHAPIRO'S ATTACHMENT TO HIS MOTHER'S ADVICE In the days of Rav Meir Shapiro's boyhood - the last decade of the nineteenth century - Jewish learning took place at home. Families would hire a tutor, who would live with the family and leave only for holidays. Such was the case in the home of young Meir Shapiro. One late night - the night after Pesach when the family tutor should have already returned from his vacation earlier that day - Meir awoke to the sound of his mother crying. He found her in tears, reciting psalms and praying that the family tutor should return immediately. Meir tried to console his mother, suggesting that the tutor would surely come back soon. His mother refused to be comforted, responding that even a single day of Torah study foregone is like losing something precious that can never be retrieved. What's more, she mused, perhaps the family had not paid him enough and for that reason he had not returned. "For such a great and mighty Torah," she concluded, perhaps their sacrifice had been too small, even though financially it had always been difficult to come up with the tutor's stipend. Such was this woman's profound attachment to Torah, which she communicated to her son. The lasting impression of his mother's words is evident in Rav Meir's two great contributions to Jewish learning, not to mention his scholarship and personal righteousness. -
Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why
1 Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why Zane Barrios 2 Table of Contents Abbreviations .............................................................................................................................................. 3 1) Introduction ......................................................................................................................................... 4 The Question of Conversion: Why the Stringencies? .......................................................................... 4 Elaboration on the Question .................................................................................................................. 5 An Outline of This Paper ....................................................................................................................... 6 Jewish Demographics Today ................................................................................................................. 7 2) Sources & Methodology...................................................................................................................... 9 Methodology/Theory ............................................................................................................................... 9 Sources Examined ................................................................................................................................. 13 Terminology.......................................................................................................................................... -
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. -
Daf Yomi Summary
?''? ? OUR SHEET IS DEDICATED TO THE REFUAH SHLEIMAH OF ALL THOSE INFECTED BY THE CORONAVIRUS. DAF YOMI SUMMARY MAY HASHEM KEEP EVERYONE STAYING AT HOME, SAFE AND WELL! ????? ?? ?? HUGE HAKARAT HATOV TO ALL THE DOCTORS & MEDICAL STAFF THAT ? - ?? ??? ARE LOOKING AFTER EVERYONE DURING THIS TOUGH TIME. BE A MATCH NOT A FLAME PINAT HALACHA THANKS TO RABBI EFFIE KLEINBERG THANKS TO RAV DANI SCHREIBER As we journey through the 3rd Perek of M asechet Shabbat and Question: Before Corona, we bought my son a scooter for his study the laws of permissible and prohibited forms of food birthday so that he could get to and from shul more easily on preparation, the Gemara discusses the concept of foods being Shabbat. Unfortunately, we then discovered that the scooter had cooked or heated by secondary forms of heat. One of the great lights on the wheels which are activated when riding the scooter. conundrums of this discussion is the principle of kli sheini eino Can we allow him to ride the scooter? mevashel- this means that broadly speaking, a secondary vessel Answer: You may not cause a light to be turned on during does not have the ability to cook.The principle is first understood Shabbat, even when it is not your primary intention. (For instance, through an episode involving Rabbi Yehuda HaNasi instructing his you may not open a refrigerator if it will turn on the light, even student Rabbi Yitzchak bar Avdimi to place the jar of body oil into a though your primary intention is merely to get food from the second bowl of warm water that had been drawn from the hot fridge). -
Female Homoerotic Sexual Activity – Sources
Feminist Sexual Ethics Project Gail Labovitz Senior Research Analyst, Feminist Sexual Ethics Project Female Homoerotic Sexual Activity – Sources: The sources addressing female homoerotic sexual activity in rabbinic literature (link to glossary) are very few, and far less clear than those regarding sexual activity between men. There is a great deal of ambiguity in these texts as to what activities are forbidden, the consequences for women who engage in them, and the nature (that is, the source and/or the authority) of whatever prohibition does exist. Reading these sources suggests several potential reasons why rabbinic thinking on female homoerotic sexual activity is less developed than regarding male homoeroticism; these possibilities will be discussed in the course of the analysis of the texts below. Tannaitic Midrash There is no direct prohibition on female homoerotic sexual activity in the Hebrew bible, indeed, no explicit discussion of such activity at all. Biblical laws of forbidden sexual couplings (notably Leviticus 18 and 20) are generally addressed to male listeners/readers. With the exception of the prohibition against bestiality (Leviticus 18:23 and 20:15-16), in which the prohibition against women committing this act follows on the prohibition to men,1 sexual acts which do not involve male participants are not discussed. Nor do the Mishnah (link to glossary) or the Tosefta (link to glossary) discuss sexual acts between women in any way. Only one midrashic (link to glossary) text from this period addresses any form of homoeroticism between women. As midrash, that is, as a form of exegesis of scriptural text, to Leviticus 18:3, this passage thus invokes the authority of scripture for its discourse on female homoeroticism; it links marriage between two women to the practices of the Canaanites and Egyptians, which this verse and numerous others explicitly forbid, as well as to a number of other sexual/marital connections explicitly or implicitly forbidden in scripture [cite the verse?].