A Missed Day in the Life of the Omer
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Philosophic Homilies of Nissim of Girona - 14704
Syllabus PHILOSOPHIC HOMILIES OF NISSIM OF GIRONA - 14704 Last update 12-09-2021 HU Credits: 2 Degree/Cycle: 2nd degree (Master) Responsible Department: Jewish Thought Academic year: 0 Semester: 1st Semester Teaching Languages: Hebrew Campus: Mt. Scopus Course/Module Coordinator: Prof. Zeev Harvey Coordinator Email: [email protected] Coordinator Office Hours: Tu 11:30-12:30 Teaching Staff: Prof Zeev Harvey page 1 / 4 Course/Module description: One of the great medieval authorities on Jewish law, Rabbi Nissim ben Reuben of Girona ( Ha-Ran, c. 1310-1376) is known for his Commentary on BT Nedarim, his Commentaries on Rabbi Isaac Alfasi's Halakhot, and his Novellae on various Talmudic tractates. However, he was also a profound and original philosophic homilist. His book of philosophic homilies, known as "Derashot Ha-Ran," had a significant influence on medieval Jewish philosophy both directly and also indirectly, through his student Rabbi Hasdai Crescas and his student's student Rabbi Joseph Albo. Course/Module aims: We shall read together one homily from Derashot Ha-Ran. In the last month of the semester, we shall discuss the papers of participants. Learning outcomes - On successful completion of this module, students should be able to: ability to analyze a medieval philosophic sermon Attendance requirements(%): 100% Teaching arrangement and method of instruction: Reading and discussion Course/Module Content: A seminar paper (about 20-25 pp.) or a short paper (about 7-10 pp.). The paper is to be submitted by the final class (11.1.22). It may be on any subject connected with Derashot Ha-Ran, and may be written in accordance with various approaches, e.g., historical, analytic, or philological. -
Ideal" and "Real" in Classical Jewish Political Theory
IDEAL" AND "REAL" IN CLASSICAL JEWISH POLITICAL THEORY Gerald J.Blidstein This essay considers the degree to which Jewish political and legal ? ? theory allows and, indeed, mandates the recognition that the Torah legislates an ideal law which is not appropriate for situations of social and political stress, and the degree to which such situations are really the historical norm rather than the exception. The Talmud, it is shown, adum brates this concept, but in a fairly marginal form.Maimonides places it at center stage of societal governance, apparently expecting that a Jewish so ciety will of necessity be thrown back upon this option; but he also sug gests guidelines for its regulation. R. Nissim of Barcelona (fourteenth century) both expands the concept and also relaxes the Maimonidean re strictions on its use. This final form of the doctrine receives a thorough critique at the hands of Isaac Abrabanel; but it also serves as the linchpin for much contemporary argument for the legitimacy of Israeli legislation from a classical Jewish perspective. The relationship of law and political theory to reality, that is, to the actual doings of people in society and to the concrete problems faced by societies, is undoubtedly complex. Are law and political theory to are shape reality? Or is the reverse true, and both law and theory to take their cue from society? This, of course, is a very abstract formula tion of the issue. It is also an overly extreme and polarized formulation, for it is likely that the relationship of law and political theory to re ality is dynamic and indeed dialectical. -
TRANSGENDER JEWS and HALAKHAH1 Rabbi Leonard A
TRANSGENDER JEWS AND HALAKHAH1 Rabbi Leonard A. Sharzer MD This teshuvah was adopted by the CJLS on June 7, 2017, by a vote of 11 in favor, 8 abstaining. Members voting in favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Avram Reisner, and Iscah Waldman. Members abstaining: Rabbis Noah Bickart, Baruch Frydman- Kohl, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, and Paul Plotkin. שאלות 1. What are the appropriate rituals for conversion to Judaism of transgender individuals? 2. What are the appropriate rituals for solemnizing a marriage in which one or both parties are transgender? 3. How is the marriage of a transgender person (which was entered into before transition) to be dissolved (after transition). 4. Are there any requirements for continuing a marriage entered into before transition after one of the partners transitions? 5. Are hormonal therapy and gender confirming surgery permissible for people with gender dysphoria? 6. Are trans men permitted to become pregnant? 7. How must healthcare professionals interact with transgender people? 8. Who should prepare the body of a transgender person for burial? 9. Are preoperative2 trans men obligated for tohorat ha-mishpahah? 10. Are preoperative trans women obligated for brit milah? 11. At what point in the process of transition is the person recognized as the new gender? 12. Is a ritual necessary to effect the transition of a trans person? The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halkhhah for the Conservative movement. -
YOREH DEAH 95:20151 on the Kashrut of Dishwashers Rabbi Loel M. Weiss
YOREH DEAH 95:20151 On the Kashrut of Dishwashers Rabbi Loel M. Weiss The following teshuvah was approved by the CJLS on November 11, 2015 by a vote of nine in favor, four opposed, and eight abstaining (9-4-8). Voting in favor: Rabbis Pamela Barmash, Miriam Berkowitz, David Booth, Elliot Dorff, Baruch Frydman-Kohl, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, Paul Plotkin. Voting against: Rabbis Aaron Alexander, Reuven Hammer, David Hoffman, Amy Levin. Abstaining: Rabbis Noah Bickart, Joshua Heller, Susan Grossman, Adam Kligfeld, Gail Labovitz, Daniel Nevins, Avram Reisner, Jay Stein. Sh’ayla: May a non-Kosher Home Dishwasher be Kashered? May a Home Dishwasher be Kashered for Passover? May a Home Dishwasher be used to wash meat and dairy dishes? Simultaneously? Consecutively? Teshuvah: How a Dishwasher operates This Teshuvah only deals with home dishwashers where hot and cold water enter the dishwasher separately. A general overview of how a dishwasher operates is helpful to understanding the kashering process.2 In a home dishwasher3 hot and cold water enter the tub separately. In a normal dishwashing cycle, the water is kept at a temperature of 120-140 degrees Fahrenheit. The water collects at the bottom of the tub but does not cover the dishes. A pump then circulates the water through holes in the rotating arms, which sprays the water onto the dishes. While this is being done the detergent is released into the tub and is sprayed over the dishes. Dirt from the dishes is disposed of at the bottom of the tub. Depending on the model, larger pieces of food are either ground up and sent through the drain or are collected in a filter that needs periodic cleaning. -
Bread and Counting the Omer
MAY 2016 Bread and Counting the Omer In the Book of Deuteronomy, we read: [God] subjected you to the hardship of hunger and then gave you manna to eat. in order to teach you that man does not live on bread alone. (Deuteronomy 8:3). This passage draws a connection between the consumption of bread and the human spirit, as it seeks to remind us that there is more to eating than the mere cessation of hunger. Most of us can fully relate to this concept, and we articulate it on a regular basis when we say, “Oh my God! This is delicious.” Others, like me, could actually “live on bread alone” and be very content. All kidding aside, food and faith go hand in hand in Judaism, and bread in particular plays a very central role (pun intended). Bread not only fills the belly, it also enriches the human spirit. Every culture has bread. Every faith includes bread in ritual practices. In Judaism, bread holds a sacred place in every single meal we eat. Traditionally, there is a special blessing (the Motzi) that is recited ONLY when bread is going to be consumed. For any meal or snack that does not include bread, shorter blessings are recited before and after the meal. Bread is also associated with the study of Torah. Our sages saw each as being part of a daily diet for the body and mind when they taught, “Im ain kemach ain Torah – Without flour (dough) there is no Torah.” In other words, physical and spiritual nourishment are inextricably linked. -
Jewish Medical Directives for Health Care the Committee on Jewish Law and Standards ~
Jewish Medical Directives for Health Care The Committee on Jewish Law and Standards ~ The Rabbinical Assembly The enclosed forms of Health Care Directive and Proxy Directive have been prepared to conform to the requirements of New York as to format and execution. We suggest that residents of other states check with local counsel to be comfortable that any special requirements as to format, number of witnesses, notarization and the like are satisfied. If the law of your state specifies a particular format or particular language which is not embodied in the enclosed forms, then we suggest that you use the enclosed as a guide for reflection and analysis in reaching the decisions that will be expressed in your state's form. This Medical Directive has been approved by The Committee on Jewish Law and Standards of The Rabbinical Assembly which serves as halakhic guide for the Conservative Movement. Rabbi Aaron L. Mackler, Chairman of the Law Committee's Subcommittee on Biomedical Ethics, served as editor of this document which is based upon papers authored by Rabbi Avram 1. Reisner, Beth Tikvah-New Milford Jewish Center and Rabbi Elliot Dorff, University of Judaism. © 1994 The Rabbinical Assembly Jewish Medical Directives for Health Care The Committee on Jewish Law and Standards The Rabbinical Assembly INTRODUCTION Modern advances in medicine have raised many new questions. Normally we make decisions about our own health care as the situation arises, but in some circumstances we lose the ability to make such decisions. It is therefore important for us to indicate our wishes in advance so that those who care for us can know what we want. -
Chol Hamoed Packet.Pdf
Table of Contents Introduction of Hilchos Chol HaMoed ....................................................................................... 2 Excursions and Trips on Chol HaMoed (Josh Blau) ................................................................. 3 Writing on Chol HaMoed............................................................................................................. 4 Haircuts and Shaving on Chol HaMoed (Dubbin Hanon)........................................................ 5 Cutting One’s Nails on Chol HaMoed (Ari Zucker).................................................................. 6 Photograpy on Chol HaMoed (Josh Blau).................................................................................. 7 Laundry on Chol HaMoed ........................................................................................................... 8 Physical Needs on Chol HaMoed................................................................................................. 8 Hired Workers on Chol HaMoed (Jonah Sieger) ...................................................................... 9 Shopping on Chol HaMoed (Shmuel Garber).......................................................................... 10 Issur Melacha on Erev Pesach (Robby Schrier) ...................................................................... 11 Preface With Hakadosh Baruch Hu’s kindness we succeeded in compiling an interesting and extensive collection of articles on the halachos of Chol Hamoed. In an effort to spread Torah and understand the complex -
Gossip, Slander, and Talebearing Parashat Va-Yeishev, Genesis 37:1-40:23 | by Mark Greenspan
Worse than Sticks and Stones: Gossip, Slander, and Talebearing Parashat Va-yeishev, Genesis 37:1-40:23 | By Mark Greenspan “Gossip, Slander, and Talebearing” by Benjamin Kramer (pp. 582) in The Observant Life Introduction According to Rabbi Kramer, the ability to express ourselves in words is central not only to our humanity but to the divine image in which we are created. Just as God created the world through language, we have the power to create or destroy worlds and lives by the way we use words. As soon as we begin to speak, we reveal to the world our true character. It is for that reason that the sages placed so much emphasis on the ethics of language. Yet where does one draw a line between good and bad words? Few people would argue with the suggestion that slander and defamation of character are wrong; yet it‟s hard to resist the temptation to engage in a tasty bit of gossip. Simple straight-forward words can sometimes be destructive in ways we never anticipated. We also live in a time when the destructive or constructive power of words is amplified by digital and social media. What type of ethic should we have for the means and goals of communication at the beginning of the twenty-first century? The ethics of language plays an important role in Jewish life. The Talmud devotes a good amount of space to this topic and Maimonides codified the laws of lashon ha-ra in the Mishneh Torah. And yet there can be no simple or obvious rules for „good talk‟ and „bad talk.‟ While we can easily identify „bad talk‟ it is not easy to know what type of conversation is appropriate and inappropriate. -
Rabbi Ovadia Yosef: Sectorial Party Leader Or a Social Revolutionary? - National Israel News | Haaretz
10/8/13 Rabbi Ovadia Yosef: Sectorial party leader or a social revolutionary? - National Israel News | Haaretz SUBSCRIBE TO HAARETZ DIGITAL EDITIONS TheMarker Café ISRAEL MINT עכבר העיר TheMarker הארץ Haaretz.com Jewish World News Hello Desire Pr ofile Log ou t Do you think I'm You hav e v iewed 1 of 10 articles. subscri be now sexy? Esquire does Search Haaretz.com Tuesday, October 08, 2013 Cheshvan 4, 5774 NEWS OPINION JEWISH WORLD BUSINESS TRAVEL CULTURE WEEKEND BLOGS ARCHAEOLOGY NEWS BROADCAST ISRAEL NEWS Rabbi Ovadia Y osef World Bank report Israel's brain drain Word of the Day Syria Like 83k Follow BREAKING NEWS 1:3219 PM Anbnoouut n10c eSmyerinatn osf t Nryo tboe cl rpohsyss oicvse pr rbizoer dlaeur rfeantcee d ienltaoy Iesdr,a nelo ( Hdeataarielstz g)iven (AP) More Breaking News Home New s National Analysis || Rabbi Ovadia Yosef: Sectorial party leader or HAARETZ SELECT a social revolutionary? To see the greatness of Rabbi Ovadia Yosef, one must look separately at Ovadia A and Ovadia B. By Yair Ettinger | Oct. 8, 2013 | 9:03 AM | 1 7 people recommend this. Be the first of your 1 Tw eet 3 Recommend Send friends. The Israel Air Force flyover at Auschwitz: A crass, superficial display Why the Americans could not hav e bombed the death camp until July 1 944, and why the 2003 fly ov er there was a mistake. A response to Ari Shav it. By Yehuda Bauer | Magazine On Twitter, nothing is sacred - not even Rabbi Ovadia Yosef By Allison Kaplan Sommer | Routine Emergencies Ary eh Deri, (L), a political kingmaker and head of Shas, holding the hand of the party 's spiritual leader, Rabbi Ov adia Yosef in 1 999. -
Significant Times and Dates
Significant Times and Dates Festivals The Jewish Calendar Jewish holidays or festivals (yamim tovim) are holidays observed by Jews throughout the Hebrew calendar and include religious, cultural, and national aspects. Some are derived from Biblical mitzvot (commandments), others from rabbinic mandates, while others commemorate Jewish history and the history of the State of Israel. All Jewish holidays begin the evening before the date specified. This is because a Jewish day begins and ends at sunset, rather than at midnight. (It is inferred from the story of creation in Genesis, where it says, “And there was evening, and there was morning, one day”.) Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the Gregorian calendar. This is because the Hebrew calendar is a lunisolar calendar (based on the cycles of both the moon and sun), whereas the Gregorian calendar is only a solar calendar. The Jewish calendar is primarily lunar, with each month beginning on the new moon. There are approximately 12.4 lunar months in every solar year, so a 12- month lunar calendar loses about 11 days every year. To prevent the “drifting” of months and holy days, Hillel II, in the fourth century, established a fixed calendar based on mathematical and astronomical calculations. This calendar, still in use today, realigned the lunar calendar with the solar years. Holidays of biblical and rabbinic (Talmudic) origin include Q The Sabbath Q Rosh Chodesh—The New Month Q Rosh Hashanah—The Jewish New Year Q Aseret Yemei Teshuva—Ten -
NISSAN Rosh Chodesh Is on Sunday
84 NISSAN The Molad: Friday afternoon, 4:36. The moon may be sanctified until Shabbos, the 15th, 10:58 a.m.1 The spring equinox: Friday, the 7th, 12:00 a.m. Rosh Chodesh is on Shabbos Parshas Tazria, Parshas HaChodesh. The laws regarding Shabbos Rosh Chodesh are explained in the section on Shabbos Parshas Mikeitz. In the Morning Service, we recite half-Hallel, then a full Kaddish, the Song of the Day, Barchi nafshi, and then the Mourner’s Kaddish. Three Torah scrolls are taken out. Six men are given aliyos for the weekly reading from the first scroll. A seventh aliyah is read from the second scroll, from which we read the passages describing the Shabbos and Rosh Chodesh Mussaf offerings (Bamidbar 28:9-15), and a half-Kaddish is recited. The Maftir, a passage from Parshas Bo (Sh’mos 12:1-20) which describes the command to bring the Paschal sacrifice, is read from the third scroll. The Haftorah is Koh amar... olas tamid (Y’chezkel 45:18-46:15), and we then add the first and last verses of the Haftorah Koh amar Hashem hashomayim kis’ee (Y’shayahu 66:1, 23- 24, and 23 again). Throughout the entire month of Nissan, we do not recite Tachanun, Av harachamim, or Tzidkas’cha. The only persons who may fast during this month are ones who had a disturbing dream, a groom and bride on the day of their wedding, and the firstborn on the day preceding Pesach. For the first twelve days of the month, we follow the custom of reciting the Torah passages describing the sacrifices which the Nesi’im (tribal leaders) offered on these dates at the time the Sanctuary was dedicated in the desert. -
Unit: Our Relationship to the Land: Meaning of the Omer Lesson
Unit: Our Relationship to the Land: Meaning of the Omer Lesson One: Everything Comes From The Land Let’s begin this Study: As we consider the period of Sefirat HaOmer/ Counting the Omer, we will examine the connection between the Jewish holidays at both יציאת מצרים /the time of our leaving of Egypt , פסח /ends of this period. Peasch begins this “counting of the barley” which continues for seven weeks and Shavuot/ completes this קבלת התורה /the observance of our receiving of the Torah , שבועות period of time. In thinking of these celebrations in this manner, we talk about their historical meanings. Additionally, we must also be mindful of the agricultural and land-linked meanings of these holidays and the time in which they come. The lessons embedded in their very being and the cycle of which they are a part are as critical to us as G-d’s protection and instruction through Torah, of which this cycle is a part, actually leading up to our celebration of this defining aspect of our identity. To begin this lesson, your teacher will ask you: What is the Counting of the Omer/ Sefirat HaOmer and what does it mean to us as Jews? What exactly is it that we are counting during this period of time? What lessons can we learn about the land and its meaning in our lives from this season and its heightened consciousness about our land and its resources? Write your thoughts here: __________________________________________________________________ __________________________________________________________________ __________________________________________________________________