Chillul Hashem - Part 1 by Rabbi Asher Schechter Congregation Ohr Moshe
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Fundamentals of Judaism
Fundamentals of Judaism Selections from the works of Rabbi Samson Raphael Hirsch and outstanding Torah-true thinkers I Edited by JACOB BREUER Published for THE RABBI SAMSON RAPHAEL HIRSCH SOCIETY by Philipp Feldheim, Publisher New York CHAPTER EIGHT l' l' l' PROBLEMS OF THE DIASPORA IN THE SHULCHAN ARUCH By DR. DAVID HOFFMAN According to the Shulchan Aruch the support of a needy Jew is a law. Charity for the needy "Akkum," while considered a moral obligation, is urged on the basis of Oi'it!' ~::Ji' as a means of maintaining peaceful relations with the non-Jewish world. This qualified motivation has become the target of widespread and indignant criticism. One of the critics, the frankly prejudiced Justus, voiced his opposition as follows: "The tendency under lying these rules is to create the belief in the "Akkum" (Christ ians) that they have good friends in the Jews." This materialistic concept is pure nonsense; perhaps it is an outgrowth of wishful thinking. That it is utterly unfounded is substantiated by the oldest source of this rule, the Mishna in Gittin (59 a): "The following rules were inaugurated because of o''i~ ~::Ji': " .... the release of game, birds or fish from a trap set by another person is considered robbery; objects found by a deaf-mute, mentally deficient or minor (including Jews) must not be forcibly seized; .... impoverished heathens must nof be restrained from collecting the gleanings, forgotten sheaves and the fruit left for the poor at the edge of the this "for the sake of peace." On the basis of this Mishna it is difficult to see how any ob server can side with Justus' interpretation. -
BULLETIN Los Angeles, CA 90035
ADAS TORAH Rabbi Dovid Revah 9040 W Pico Blvd. BULLETIN Los Angeles, CA 90035 פרשת וישלח ט״ז כסלו תשע״ט • November 24, 2018 SHABBOS SCHEDULE ATTENTION 6-8th GRADE GIRLS SHIURIM & Please join us for the first of our monthly get togethers and enjoy Divrei Torah, a Candle Lighting 4:27 pm LEARNING fun activity and great food. Next Motzei הדלקת נרות .PROGRAMS Shabbos, December 1 at Adas Torah מנחה Mincha 4:35 pm We are excited to have Kayla Goldberg .after 5:26 pm running the program שמע Repeat FRIDAY NIGHT BAIS MEDRASH Our Bais Medrash will be open on Friday השכמה Hashkamah 8:00 am ZICHRON MENACHEM PROGRAM nights for anyone who wants to learn. Every Monday & Wednesday from 7:00 שחרית Shacharis 8:50 am Rabbi Revah will be giving a shiur on - 7:45 pm, there is a 6 - 8th grade boys Daf Yomi 3:45 pm Please speak to Moshe learning Seder at Adas Torah. Either .שב שמעתתא דף היומי Rottenberg for more details. .learn with a chavrusa or join a shiur מנחה Mincha 4:20 pm There will be refreshments, punch cards, !CHOVOS HALEVAVOS CHABURA great prizes and more סעודה שלישית Seudah Shlishis 4:40 pm Rabbi Simcha Bornstein will be giving a Chabura in Chovos Halevavos on מעריב Maariv 5:25 pm .Shabbos after the 8:00 am minyan מוצאי שבת Shabbos ends 5:26 pm FUNDAMENTALS OF FAITH SHIUR ר’’ת Rabbeinu Tam 5:58 pm Rabbi Revah is continuing his Fundamentals of Faith shiur before SHUL davening on Shabbos morning at 8:30 am. -
General Index
Cambridge University Press 978-1-107-08133-8 -Kabbalah and Ecology: God’s Image in the More-Than-Human World David Mevorach Seidenberg Index More information General index (Note: In some cases references are grouped by literary/historical genre, into the categories of Torah and Tanakh, Midrash, medieval Philosophy, Kabbalah, Hasidism, and/or Contemporary thought. This is indicated by corresponding letters [T, M, P, K, H, C] preceding each such group of entries.) Abba (Father,par’tsuf), see Chokhmah 255–9, 262, 264, 266–7, 277–8, 292, see Abraham (Avraham Avinu), 52, 87–8, also Adam Harishon, Or Chozer 336 Creation in God’s image and, 215, 250–52 Abrahamic religions, 31–2, see also adamah (earth, ground, soil), 19, 44, 144, 197 Christianity, Islam, Judaism, religion Adam and, 43, 64, 80, 81, 167, 197–8, 245, anthropocentrism, God’s image, and, 31 272 Abram, David, 2, 17, 34, 54, 96, 207, 231, opposite tselem, 198 241 Adler, Rachel, 78 Abrams, Daniel, 188, 194 Aggadat `Olam Qatan, 244, 308 Abravanel, Don Yitshak (1437–1508), 148 agriculture, see also farming, Sh’mitah Adam Ha`elyon (upper/supernal human), as sacrament, 167 183–5, 205, 206, 224–5, 251 glyphosate (Roundup), 305 Adam Harishon (the first human, Adam), GMOs and, 305, 350 52–3, 57, 64, 99, 116–17, 118, 131, 158, in ancient Israel, 10, 78 184, 210, 255, 296, 302, 304, see also in Palestine, 306 adamah, androginos, Chavah, dominion, laws of, see kilayim, `orlah, migrash, du-par’tsufin Sh’mitah, Jubilee born circumcised, 87 Akiva ben Yosef (c.40–c.135), 18, 39, 103–5 gigantic size -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
2020 SBM Teshuvot “Dina D'malkhuta Dina: Obligations And
2020 SBM Teshuvot “Dina D’Malkhuta Dina: Obligations and Limits” Published by the Center for Modern Torah Leadership 1 Table of Contents Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? 3 Week Two Summary: What Makes Taxation Halakhically Legitimate? 5 Week Three Summary: Does Halakhah Permit Taxation Without Representation? 8 Week Four Summary: Are Israeli Labor Laws Binding on Chareidi Schools? 11 Week Five Summary: Does Dina Demalkhuta Dina Apply in Democracies? 14 Week Six Summary: Introduction to the Sh’eilah 16 SBM 2020 Sh’eilah 17 State Authority and Religious Obligation – An Introduction 19 Teshuvah - Bracha Weinberger 23 Teshuvah - Talia Weisberg 26 Teshuvah - Avi Sommer 30 Teshuvah - Zack Orenshein 37 Teshuvah - Sara Schatz 41 Teshuvah - Batsheva Leah Weinstein 43 Teshuvah - Joshua Skootsky 48 Teshuvah - Eliana Yashgur 52 Teshuvah - Eli Putterman 55 Teshuvah - Akiva Weisinger 65 2 Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? by Avi Sommer July 3, 2020 Mishnah Bava Kamma 113a places various restrictions on transactions with tax collectors on the ground that their coins are considered stolen. For example, one may not accept charity from tax collectors or ask them to change larger denominations. You may be wondering: why would someone having a private economic transaction with a tax collector receive coins collected as taxes in change? Likewise, how could tax collectors give tax money away as charity? Shouldn’t it all have been given to their government? The answer is that the governments with which Chaza”l interacted, such as the Roman Empire, would sell the right to collect taxes to private individuals. -
"FOR GOD's SAKE, DO SOMETHING" the Theme of Parshat
RABBI NORMAN LAMM PARSHAT PAKAH THE JEWISH CENTER MARCH 8, 1969 "FOR GOD'S SAKE, DO SOMETHING" The theme of Parshat Parah is turnTah and taharah, which we usually translate as "levitical purity and impurity.1' Now there are two aspects to the category of turnTah and taharah in the Jewish tradition. The first regards turn1ah as a state of enforced separation from holy places or objects, initiated by contact with death: a dead body or a part of it, a debilitating disease, or the loss of vital issue or fluid. This is the kind °f turn'ah about which we read from the Torah this morning. The second understanding of turn'ah and taharah is the spiritualized interpretation about which we read in this morning's Haftorah. Turn'ah is considered a state initiated by sin, which is the rebellion against and the cutting off of oneself from the Living God of Israel. Both physical death and partial death, as in the Sidra, and spiritual death and partial death, as in the Haftorah, are regarded as the sources of turn'ah. Thus our Haftorah begins, "Son of man, when the House of Israel dwelt in their own land, />_?>~>^7> xS*L llcrtG1! > they de- filed it by their ways and by their doings" (Ezekiel 36:17). Israel's way of life was disobedient and rebellious against the living God, and therefore their turn'ah had to be purged. But the remaining part of the Haftorah, its major sec- tion, does not deal with turn'ah and taharah but with another theme, that of Kiddush Hashem and Hillul Hashenu the sanctification of -2- God's Name and the desecration of the Name. -
The Ethics of Judaism
f LIBRARY I UNIVERSITY OF J CAL*ORNIA I SAN DIEGO presented to the UNIVERSITY LIBRARY UNIVERSITY OF CALIFORNIA SAN DIEGO by Y1C2&H' Digitized by the Internet Archive in 2007 with funding from Microsoft Corporation http://www.archive.org/details/ethicsofjudaism01lazaiala Hbe l£tbics of Judaism BV M. LAZARUS, Ph.D. TRANSLATED FROM THE GERMAN BY HENRIETTA SZOLD IN FOUR PARTS Part I PHILADELPHIA THE JEWISH PUBLICATION SOCIETY OF AMERICA 1900 Copyright, 1900 BY The Jewish Publication Society op America tfye JSorb Qgfaftttnorc (pree* the friedenwald company baltimore, md., v. s. a. Dedicated To the Memory of My Noble Friend WlLHELM VON GUTMANN The Jewish Publication Society of America, having secured the American and English rights to the Ethik des Juden- tJuims by Professor M. Lazarus, is now enabled to render accessible to its mem- bers and to other English-speaking persons the first portion of this important book. It is hoped that succeeding volumes will fol- low at regular intervals, and that when com- pleted it will serve to make clear the inner life of Judaism, as the History of Graetz portrayed the part which the Jews have played in the world. Doctor Lazarus, now in his 76th year, for a long time Professor in the .University of Berlin, has during half a century been making fruitful researches in various fields of science and Jewish learning. The work now presented in an English dress is his crowning service in the cause of Judaism. PREFACE This book has a history, but it is a his- tory that will engage the interest of those only who have made the acquaintance of the book itself. -
Jason Yehuda Leib Weiner
Jason Yehuda Leib Weiner A Student's Guide and Preparation for Observant Jews ♦California State University, Monterey Bay♦ 1 Contents Introduction 1 Chp. 1, Kiddush/Hillul Hashem 9 Chp. 2, Torah Study 28 Chp. 3, Kashrut 50 Chp. 4, Shabbat 66 Chp. 5, Sexual Relations 87 Chp. 6, Social Relations 126 Conclusion 169 2 Introduction Today, all Jews have the option to pursue a college education. However, because most elite schools were initially directed towards training for the Christian ministry, nearly all American colonial universities were off limits to Jews. So badly did Jews ache for the opportunity to get themselves into academia, that some actually converted to Christianity to gain acceptance.1 This began to change toward the end of the colonial period, when Benjamin Franklin introduced non-theological subjects to the university. In 1770, Brown University officially opened its doors to Jews, finally granting equal access to a higher education for American Jews.2 By the early 1920's Jewish representation at the leading American universities had grown remarkably. For example, Jews made up 22% of the incoming class at Harvard in 1922, while in 1909 they had been only 6%.3 This came at a time when there were only 3.5 millions Jews4 in a United States of 106.5 million people.5 This made the United States only about 3% Jewish, rendering Jews greatly over-represented in universities all over the country. However, in due course the momentum reversed. During the “Roaring 1920’s,” a trend towards quotas limiting Jewish students became prevalent. Following the lead of Harvard, over seven hundred liberal arts colleges initiated strict quotas, denying Jewish enrollment.6 At Columbia University’s College of Physicians and Surgeons for instance, Jewish enrollment dropped from 50% in 1 Solomon Grayzel, A History of the Jews (Philadelphia, Pennsylvania: The Jewish Publication Society of America, 1959), 557. -
37%20-%20Naso%20-%20Idra%20Raba.Htm (1 of 129)2004/07/07 23:10:49 1
1 1. At midnight Rabbi Aba speaks about the time of day and how judgment and joy and praise are aroused at different times of the day and night. He says that during sleep the soul rises above and is examined about its daily activities that are then recorded in the book. 1. "And Hashem spoke to Moses, saying, 'Take also the sum of the sons of Gershon'" (Bemidbar 4:21-22). Rabbi Aba opened the discussion saying, "Blessed is the man to whom Hashem imputes no iniquity, and in whose spirit there is no guile" (Tehilim 32:2). The beginning and the end of this verse do not agree, BECAUSE THE BEGINNING SAYS, "IMPUTES NO INIQUITY," SEEMINGLY THAT HE HAS SIN BUT IT IS NOT ASCRIBED TO HIM. BUT AT THE END IT SAYS, "AND IN WHOSE SPIRIT THERE IS NO GUILE." We should look into it and it has already been established. 2. Come and see, During the afternoon prayers, judgment dwells in the world and Isaac, WHO IS SUPERNAL GVURAH AND THE LEFT COLUMN OF ZEIR ANPIN, composes the afternoon prayer. FOR THEN THE MATING WAS COMPLETED IN THE SECRET OF: "HIS LEFT HAND IS UNDER MY HEAD" (SHIR HASHIRIM 2:6). THEREFORE, supernal Gvurah rules the world until the onset of night, because Gvurah receives the night, MEANING THAT NIGHT IS MALCHUT DRAWN FROM GVURAH, WHICH IS THE AFTERNOON PRAYER. When the time of the afternoon prayer begins, the left separates to receive MALCHUT and the night is aroused, WHICH IS MALCHUT. 3. After THE NIGHT is aroused, all the guards of the external gates are aroused in the world and spread out, and all the inhabitants of the world taste death. -
Daf Ditty Shekalim 14: Swept Away
Daf Ditty Shekalim 14: Swept Away The Death of Prince Leopold of Brunswick James Northcote (1746–1831) Hunterian Art Gallery, University of Glasgow Nephew of King Frederic II; from 1776 Regimentskommandeur und Stadtkommandant of Frankfurt (Oder); died tragically attempting to rescue some inhabitants of Frankfurt during the flood of 1785. 1 Halakha 2 · MISHNA There must be no fewer than seven trustees [amarkolin] and three treasurers appointed over the Temple administration. And we do not appoint an authority over the public comprised of fewer than two people, except for ben Aḥiyya, who was responsible for healing priests who suffered from intestinal disease, and Elazar, who was responsible for the weaving of the Temple curtains. The reason for these exceptions is that the majority of the public accepted these men upon themselves as officials who served without the assistance of even a single partner. 2 GEMARA: The mishna states that there must be no fewer three treasurers and seven trustees. The Gemara states that it was likewise taught in a baraita that there must be no fewer than two executive supervisors [katalikin]. This is as it is written in the verse that lists the men who supervised the receipt of teruma and tithes from the public and their distribution to the priests and the Levites, as well as the receipt of items dedicated to the Temple: And Jehiel, and Azaziah, and Nahath, and Asahel, and 13 גי ְָוֲַיﬠזזהוּ ִוִייחֵאל ְַוַנחתַ ַוֲﬠָשׂהֵאל Jerimoth, and Jozabad, and Eliel, and Ismachiah, and ְְִויַסְָמיכהוּ,ִִויירמוֹתְויָוָֹזבד, ֱֶוִאילֵאל ְְִויַסְָמיכהוּ, Mahath, and Benaiah, were overseers under the hand of מוּ ַ ַ ח ,ת בוּ ְ ָנ ָי וּה -- הו דיּמכונינ ,םַדִק ִִייְפּ ,םַדִק דיּמכונינ הו Conaniah and Shimei his brother, by the appointment of נָכּ( נַ יְ )וּהָ מִשְׁ ו ﬠְ יִ חָא ,ויִ מְ בּ פִ דַקְ חְ י זִ יִּקְ וּהָ וּהָ יִּקְ זִ חְ י דַקְ פִ מְ בּ ,ויִ חָא יִ ﬠְ מִשְׁ ו )וּהָ יְ נַ נָכּ( e,ֶ Hezekiah the king, and Azariah the ruler of the house ofֶלַהמּ ָוְּהיַרזֲַﬠו ידבְּגנ ֵיתִ - ִי.ֱםgהָהא God. -
KIDDUSH HASHEM: MARTYRDOM and TESHUVA Rabbi Yitzchak Breitowitz
KIDDUSH HASHEM: MARTYRDOM AND TESHUVA Rabbi Yitzchak Breitowitz I. Primacy of Life Vayikra 18:5 ּוְׁשַמְׁרֶתֶּ֤ם ֶאתֻ־חֹּקַתי֙ ְׁוֶאתִ־מְׁשָּפ ַַ֔טי ֲא ֶֶׁ֨שר You shall keep My laws and My rules, by the ַיֲעֶשֶֹּׂ֥ה אָּתָ֛ם ָּהָָּאדָָּ֖םו ַַ֣חיָּ א בֶהֲֶ֑םִָ֖ני ה'׃ )ס( .pursuit of which man shall live: I am the LORD Rashi ad loc: ושמרתם את חקתי וגו.' YE SHALL THEREFORE KEEP MY ושמרתם את חקתי וגו' לרבות שאר דקדוקי הפרשה ORDINANCES — [This is not a mere repetition of v. 4 but is ,שלא פ רט הכתוב בהם .דבר intended] to include other details of the laws mentioned in אחר ליתן שמירה ועשייה .this chapter which Scripture does not expressly mention לחוקים ושמירה ועשייה Another explanation is: Scripture makes this repetition in למשפטים ,לפי שלא נתן אלא and (שמירה) "order to attach the commands of “observing עשייה למשפטים ושמירה and the commands of ,חוק ים to the (עשיה) "performing" לחוקים :וחי בהם. לעולם for in v. 4 it uses the term ,משפטים to the עשיה and שמירה הבא ,שאם תאמר בעולם שמירה and that of ,משפטים only in connection with the עשיה הזה , והלא סופו הוא מת Sifra, Acharei Mot, Section) חוקים only with reference to the :אני ה.' נאמן לשלם שכר: .(10 8 An Example: Rambam, Hilchot Shabbat, 2:1-3 … ֹּחוֶלה ֶשֵּישֹּבו ַסָּכָּנה עֹּוִשין ֹּלו ָּכל ְׁצָּרָּכיו ְׁבַשָּבת ַעל ִפי When these things are done, they ֹּרוֵּפא ֻאָּמן ֶשל ֹּאותֹּו ָּמֹּקום.ָּסֵּפק ֶשהּוא ָּצ ִ ריְך לְׁחַ לֵּלעָּ לָּיו are not to be done by means of a ֶאת ַהַשָּבת … non-Jew, or children … but rather )ב( ... ַּומְׁדִליִקין לֹּו ֶאת ַהֵּנר ְּׁומַכִבין ִמְׁלָּפָּניו ֶאת ַהֵּנר by the scholars and leaders of ְׁוֹּשוֲחִטין ֹּלו ְׁוֹּאוִפין ְּׁומַבְׁשִלין ְּׁומִחִמין ֹּלו ַחִמין ֵּבין Israel … and it is forbidden to ְׁלַהְׁשקֹּוֹּתו ֵּבין ִלְׁרִחַיצת ּגֹּּופו. -
Kabbalah and Ecology God's Image in the More-Than-Human World
Kabbalah and Ecology Kabbalah and Ecology is a groundbreaking book that resets the conver- sation about ecology and the Abrahamic traditions. David Mevorach Seidenberg challenges the anthropocentric reading of the Torah, show- ing that a radically different orientation to the more-than-human world of Nature is not only possible, but that such an orientation also leads to a more accurate interpretation of scripture, rabbinic texts, Maimonides, and Kabbalah. Deeply grounded in traditional texts and fluent with the physical sciences, this book proposes not only a new understanding of God’s image but also a new direction for restoring religion to its senses and to a more alive relationship with the more-than-human, both with Nature and with divinity. David Mevorach Seidenberg received his doctoral degree from the Jew- ish Theological Seminary for his work on ecology and Kabbalah and was ordained by both the Jewish Theological Seminary and Rabbi Zal- man Schachter-Shalomi. He also studied physics and mathematics at Dartmouth College, educational philosophy at Harvard University, and social ecology at the Institute for Social Ecology. He teaches Jewish thought in Europe, Israel, and throughout North America, in com- munities and universities and through his organization, neohasid.org, focusing on ecology and spirituality, Talmud, Maimonides, Kabbalah, and Hasidic thought; on embodied Torah, dance, and nigunim (Hasidic song); and on ecological and environmental ethics. In addition to schol- arly articles, he was a contributing editor of the Encyclopedia of Reli- gion and Nature, and his writing has been featured in The Jewish Daily Forward, Huffington Post, The Times of Israel,andtheLos Angeles Jewish Journal.