Hillel and Shammai
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Who Have Interested Tltemselves in the Endeavour to Acquire Any
TilE HALACHA AND THE HAGADA. ALL who have interested tltemselves in the endeavour to acquire any knowledge of the Talmud are aware that the Rabbis who have contributed to that strange· and enormous encyclop<edia of twelve folio volumes,. fa.ll into two schools-the Halachists and the Haga dists ; and although an Halachist might occasionally indulge himself in Hagadoth, and a Hagadist might sometimes distinguish himself in the Halacha, 1 yet the distinction between the two schools is so radical, that we cannot advance a step until it is completely grasped and understood. I. The origin, development, and intention of the HALACHA will, I think, be clear to any reader of my papers on the Oral Law in previous numbers of Tu1c: ExPOSITOR. 2 The word (of which the plural is Hilchoth or Halachoth) is derived from I-Ialak, "to walk," and simply means a rule, a decisive tradition, "the ultimate conclusion on a matter long debated.''3 No system of laws, and above all no system so brief as the Mosaic legislation in its earliest form, could possibly include all the vast varieties of human cir cumstance ; and since the law was regarded as in· finitely sacred in its minutest regulations, it was x For imtnnce, R. Levi Ben Sisi tried to unite the Ha gad a and the lblacha, as R. Jochnnan Den Zakkai had tried to do befo1e him. Hamburger, s. v. v. Agada and Jochanan. 2 February, March, and May, 1S77. 1 i1:~~i1, Halachah. "Apud Rahbinos et Thalmudi<:os est constitutio juri,, sententia, decisio, traditio decisa, et usu ac consuetudine recepta et approhata. -
How Did Halacha Originate Or Did the Rabbis Tell a “Porky”?1 Definitions Written Law the Written Law Is the Torah Or Five Books of Moses
How Did Halacha Originate or Did the Rabbis Tell a “Porky”?1 Definitions Written Law The Written Law is the Torah or Five books of Moses. Also known from the Greek as the Pentateuch. (What status is the Tanach?) Oral Law An Oral Law is a code of conduct in use in a given culture, religion or community …, by which a body of rules of human behaviour is transmitted by oral tradition and effectively respected, ...2 lit. "Torah that is on the ,תורה שבעל פה) According to Rabbinic Judaism, the Oral Torah or Oral Law mouth") represents those laws, statutes, and legal interpretations that were not recorded in the Five lit. "Torah that is in writing"), but nonetheless are ,תורה שבכתב) "Books of Moses, the "Written Torah regarded by Orthodox Jews as prescriptive and co-given. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages. According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation of leaders of the people until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat.3 Halacha • all the rules, customs, practices, and traditional laws. (Lauterbach) • the collective body of Jewish religious laws derived from the Written and Oral Torah. (Wikipedia) • Lit. the path that one walks. Jewish law. The complete body of rules and practices that Jews are bound to follow, including biblical commandments, commandments instituted by the rabbis, and binding customs. -
A Comparative Study of Jewish Commentaries and Patristic Literature on the Book of Ruth
A COMPARATIVE STUDY OF JEWISH COMMENTARIES AND PATRISTIC LITERATURE ON THE BOOK OF RUTH by CHAN MAN KI A Dissertation submitted to the University of Pretoria for the degree of PHILOSOPHIAE DOCTOR Department of Old Testament Studies Faculty of Theology University of Pretoria South Africa Promoter: PIETER M. VENTER JANUARY, 2010 © University of Pretoria Summary Title : A comparative study of Jewish Commentaries and Patristic Literature on the Book of Ruth Researcher : Chan Man Ki Promoter : Pieter M. Venter, D.D. Department : Old Testament Studies Degree :Doctor of Philosophy This dissertation deals with two exegetical traditions, that of the early Jewish and the patristic schools. The research work for this project urges the need to analyze both Jewish and Patristic literature in which specific types of hermeneutics are found. The title of the thesis (“compared study of patristic and Jewish exegesis”) indicates the goal and the scope of this study. These two different hermeneutical approaches from a specific period of time will be compared with each other illustrated by their interpretation of the book of Ruth. The thesis discusses how the process of interpretation was affected by the interpreters’ society in which they lived. This work in turn shows the relationship between the cultural variants of the exegetes and the biblical interpretation. Both methodologies represented by Jewish and patristic exegesis were applicable and social relevant. They maintained the interest of community and fulfilled the need of their generation. Referring to early Jewish exegesis, the interpretations upheld the position of Ruth as a heir of the Davidic dynasty. They advocated the importance of Boaz’s and Ruth’s virtue as a good illustration of morality in Judaism. -
THE LAW" and the LAW of CHANGE* (Concluded.)
"THE LAW" AND THE LAW OF CHANGE* (Concluded.) B. The Mishnah Cycle. The next cycle, that between the Old Testament canon and the Mishnah, is better known to us for its political and religious history than for its legal development. It is the period of the Second Temple, of the Maccabees, of the birth of Christianity, of the Wars of the Jews, of the destruction of the Temple and of the dispersion of the Jewish people. These great events did not pass without influencing the development of Jewish law, but the period furnishes a remarkable instance of how the common people's law takes its natural course in spite of catastrophes. We are told that Simeon the Righteous, the last of the Men of the Great Assembly, was followed by Antigonus of Soko and he by ZiIghth, "pairs," who through four generations conserved the traditions to the days of Hillel and Shammai. Four generations of Tanna'im (tanra'dm, "teachers," a title in this period), the schools of Hillel and Shanmai, carry on the tradition until the next codification, the Mishnah. Though very little has been written of the steps by which this law grew-and for this reason I shall study the period more fully than the others-we have suffi- cient evidence to support the view that glossation (including fictions), commentation (including equity) and legislation, so far as it appeared, followed each other in the usual order. Of the first step, the verbal expounding of the Bible, we havo several kinds of evidence. The reading of the Torah and the explaining of passage by passage in the synagogfie is supposed to go back to Ezra.3 5 This method of the study and application of the law to which the name of Midrash (midhrash,from ddrash, "to expound") has been given is, according to a very old reliable tradition, to be ascribed to the pre-tannaitic period. -
The Crucifixion Is a Uniquely Distinctive Work on the Extraordinary Historical Odyssey of the Jews During a Pivotal Slice of History
THE DIRECT TRAJECTORY FROM THE CANON GOSPELS IN THE FIRST CENTURY TO AUSCHWITZ IN THE TWENTIETH www.Crucifixion1000.com TM NewHAR ParadigmVARD M AMatrixTRIX TM HARVARD MATRIX TM 21st CENTURY PUBLISHING www.NewParadigmMatrix.com OF THE JEWS David Birnbaum’s The Crucifixion is a uniquely distinctive work on the extraordinary historical odyssey of the Jews during a pivotal slice of history. This work focuses on the 1300 year time frame bracketing the emergence of Christianity in the First Century, followed by the Christianizing of the Roman Empire post–Constantine, and finally, by the ending of the Crusades c. 1300 CE. The author focuses on the crushing historical forces at–play. The Jewish nation which entered this period, is unrecognizable from the Jewish nation which emerged…. * * * 21st CENTURY PUBLISHING New Paradigm Matrix Publishing David Birnbaum Editor-in-Chief [email protected] About the Author David Birnbaum is known globally as “the architect of Poten- tialism Theory” – a unified philosophy/cosmology/metaphysics. The paradigm-challenging theory is delineated in Birnbaum’s 3-volume Summa Metaphysica series (1988, 2005, 2014). A riposte to Summa Theologica of (St.) Thomas Aquinas, the Birnbaum treatise (see PotentialismTheory.com) challenges both the mainstream Western philosophy of Aristotelianism and the well-propped-up British/atheistic cosmology of Randomness (see ParadigmChallenge.com). The focus of over 150 reviews and articles (see SummaCoverage.com), a course text at over 15 insti- tutions of higher learning globally (see SummaCourseText.com), Summa Metaphysica was the focus of an international academic conference on Science & Religion April 16-19, 2012 (see BardCon- ference.com). -
Techniques and Assumptions in Jewish Exegesis Before 70 CE
Texte und Studien zum Antiken Judentum Herausgegeben von Martin Hengel und Peter Schäfer 30 Techniques and Assumptions in Jewish Exegesis before 70 CE by David Instone Brewer J.C.B. Mohr (Paul Siebeck) Tubingen Die Deutsche Bibliothek - CIP-Einheitsaufnahme Instone Brewer, David: Techniques and assumptions in Jewish exegesis before 70 CE / by David Instone Brewer. - Tübingen : Mohr, 1992 (Texte und Studien zum antiken Judentum ; 30) ISBN 3-16-145803-6 NE: GT © 1992 J.C.B. Mohr (Paul Siebeck), P.O. Box 2040, D-7400 Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Typobauer, Scharnhausen using Times typeface, printed by Guide-Druck in Tübingen on acid-free paper from Papierfabrik Gebr. Buhl in Ettlingen and bound by Heinrich Koch in Tübingen. ISSN 0721-8753 Preface This book was originally submitted as a PhD thesis at Cambridge, Eng- land. I would like to acknowledge the assistance and encouragement of Dr William Horbury of whose breadth of knowledge I have yet to discover the limits. He is truly "a plastered cistern which loses not a drop" (mAv.2.8). His suggestions have been acknowledged occasionally, but every page has been influenced by his careful and balanced scholarship. I would also like to thank Barnabus Lindars and Raphael Loewe for their careful reading of the complete text. I have followed Raphael Loewe's advice about translation of Mishnaic Hebrew at many points, but the literal and 'un-English' translation style is my own. -
Rethinking Amalek in This 21St Century
religions Article Rethinking Amalek in This 21st Century Steven Leonard Jacobs Department of Religious Studies, The University of Alabama, Tuscaloosa, AL 35487-0264, USA; [email protected] Received: 16 May 2017; Accepted: 15 September 2017; Published: 18 September 2017 Abstract: Twice in the Hebrew Bible—Exodus 17:14–16 and Deuteronomy 25: 17–19—the ancient Israelites were commanded to “blot out” the memory of Amalek, their enemy for all time (as God intended to do as well). Yet, because these texts are a part of Jewish (and Christian) religious traditions, annually these passages are read in the synagogue on the appropriate Sabbath occasions in the annual reading cycle, and linked to the Festival of Purim that is based on the Book of Esther. Over the course of Jewish history, Amalek has served as the symbolic enemy of the Jewish people (e.g., Armenians, Nazis, Palestinians); indeed, all of the enemies of the Jews were and are understood to be descendants of the original Amalekites, and thus worthy not only of enmity but of destruction as well (e.g., Haman, Antiochus, Titus, Hadrian, Torquemada, Khmelnitsky, Hitler). Today, many of those in Israel allied with the so-called “settler movement” associated with right-of-center Orthodox Judaism and located among populations primarily of Palestinian Muslims, and Arabs view them as the descendants of Amalek as well, and thus sanction and legitimate their own at times violent actions and behaviors. At its most transparent level, responding to Amalek is a response to antisemitism, both historical and contemporary. This paper examines the history of Amalekut (“Amalek-ness”) within the Jewish (and Christian) religious tradition, the role of memory and forgetting of those survivors and their descendants traumatized by their enemies, the current manner of branding one’s enemies as descendants of Amalek, and whether, in truth, reconciliation is even possible among enemies of long standing. -
Jews, Idumaeans, and Ancient Arabs
Texte und Studien zum Antiken Judentum herausgegeben von Martin Hengel und Peter Schäfer 18 Jews, Idumaeans, and Ancient Arabs Relations of the Jews in Eretz-Israel with the Nations of the Frontier and the Desert during the Hellenistic and Roman Era (332 BCE - 70 CE) by Aryeh Kasher J. C. B. Mohr (Paul Siebeck) Tubingen 1988 CIP-Titelaufnahme der Deutschen Bibliothek Kasher, Aryeh: Jews, Idumaeans, and ancient Arabs : relations of the Jews in Eretz-Israel with the nations of the frontier and the desert during the Hellenistic and Roman era (332 BCE — 70 CE) / by Aryeh Kasher. - Tübingen : Mohr, 1988 (Texte und Studien zum antiken Judentum ; 18) ISBN 3-16-145240-2 ISSN 0721-8753 NE: GT © 1988 J. C. B. Mohr (Paul Siebeck) P. O. Box 2040, D-7400 Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies paricularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems. Typeset by Sam Boyd Enterprise in Singapore; graphic work by Peter Schweitrieg in Stuttgart; printed by Guide-Druck GmbH in Tübingen; bound by Heinrich Koch KG in Tübingen. Printed in Germany. Dedicated to my venerable teacher Professor Joshua Efron Foreword The purpose of this book is to focus the interest of the educated reader, the student, and the research scholar on a topic which so far has not attrac- ted adequate monographic attention. This review of relations between the Jews in Eretz-Israel and the nations of the frontier and the desert is pre- sented in a chronological framework. -
Teshuva and Heshbon Hanefesh in a Time of Darkness Yehuda Kurtzer
Teshuva and Heshbon HaNefesh in a Time of Darkness Yehuda Kurtzer I. Sadness and Despair 1. Babylonian Talmud Yoma 67a II. Surrender 2. Mishnah Sotah 9:16 III. Ambivalence 3. Speech by R. Yehuda Amital on His Appointment to the Government IV. Purposefulness 4. Piyut “Mar’eh Kohen” 5. Piyut “Ashrei Ayin” 6. Babylonian Talmud Yoma 71b 7. Mishnah Yoma 8:8-9 8. Babylonian Talmud Yoma 86b 9. Babylonian Talmud Yoma 87a For Further Reading: Yehuda Kurtzer, Shuva, 95-97 I. Sadness and Despair 1. Babylonian Talmud Yoma 67a ת"ר בראשונה היו קושרין לשון של זהורית על פתח האולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין ומתביישין התקינו שיהיו קושרין על פתח אולם מבפנים ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהיו קושרין אותו חציו בסלע וחציו בין קרניו אמר ר' נחום בר פפא משום רבי אלעזר הקפר בראשונה היו קושרין לשון של זהורית על פתח אולם מבפנים וכיון שהגיע שעיר למדבר היה מלבין וידעו שנעשית מצותו שנאמר )ישעיהו א( אם יהיו חטאיכם כשנים כשלג ילבינו Our Rabbis taught: In the beginning they would tie the thread of crimson wool on the entrance of the sanctuary without: if it became white they rejoiced; if it did not become white, they were sad and ashamed. Thereupon they arranged to tie it to the entrance of the sanctuary within. But they were still peeping through and if it became white, they rejoiced, whereas, if it did not become white, they grew sad and ashamed. Thereupon they arranged to tie one half to the rock and the other half between its horns. -
The Pirkei Avot Project
The Pirkei Avot Project A Communal Commentary on Pirkei Avot Written by members of Beth Sholom Congregation & Talmud Torah Shavuot 5780 / May 2020 Dedicated by Ellen & Marv Goldstein and Family בס’’ד ,Dear Friends We ask Hashem to .ותן חלקנו בתורתך :before the Shema אהבה רבה We read each day in the tefilah grant us a portion within the Torah. This communal commentary is exactly that - Beth Sholom’s portion in the Torah. We are all privileged to be part of a community that has prioritized Torah study in this way! May it be Hashem’s will that Beth Sholom continue to learn and study Torah together! -Rabbi Nissan Antine -Rabbi Eitan Cooper Shavuot 5780 Note: ❖ Some versions of Pirkei Avot differ in how they number each chapter and Mishnah. ❖ The English translation is provided by Dr. Joshua Kulp, from the Mishnah Yomit Archive found on www.sefaria.com. Thank you: Everyone who contributed Debra Band for cover art Judry Subar for editing Steven Lieberman for consulting Message from Ellen and Marv Goldstein & Family: We dedicate the Pirkei Avot Project to the Beth Sholom Community, who has enriched our lives with a love of learning and a deep connection to this community. (Goldstein family contributions to the commentary appear below): משנה אבות ד:יב ַרִבּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵ ר, יְהִי כְבוֹד תַּ לְמִידְ ָך חָבִיב עָלֶיָך כְּשֶׁ לְָּך, וּכְבוֹד ֲחֵבְרָך ְכָּמוֹרא ַרְבָּך, ָוּמוֹרא ַרְבָּך ְכָּמוֹרא שָׁמָ יִם: Pirkei Avot 4:12 Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, and the honor of your fellow like the reverence of your teacher, and the reverence .. -
Tosefta, Tractate Sanhedrin
296 D17t 66-15725 Danby Tractate Sahedrin 8390 AUG. 2. 1975 ! 2 2 ,...........MAl FEB 1983 TRANSLATIONS OF EARLY DOCUMENTS SERIES III RABBINIC TEXTS TRACTATE SANHEDRIN TRACTATE SANHEDRIN MISHNAH AND TOSEFTA THE JUDICIAL PROCEDURE OF THE JEWS AS CODIFIED TOWARDS THE END OF THE SECOND CENTURY A.D. TRANSLATED FROM THE HEBREW WITH BRIEF ANNOTATIONS BY HERBERT DANBY, M.A. SUB-WARDEN OF ST. DEINIOL/S LIBRARY, HAWARDEN * LONDON : SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE NEW YORK: THE MACMILLAN COMPANY 1919 INTRODUCTION GENERAL CHARACTER AND CONTENTS SANHEDRIN is the title given to the fourth tract in the fourth of the six orders or series which make up the Mishnah}- This order, called nezikin, "damages" (or, in the Tosefta.yeshu'oth^ "redemp- tions "), deals more or less directly with the various branches of Jewish jurisprudence ; and Sanhedrin^ as its name implies, treats of the higher legislative courts, their constitution, authority, and method of procedure. The Mishnah and Tosefta, which are here trans- 2 lated, may be regarded as together giving the bulk of the traditions on the subject in the form in which they existed at the close of the second century A.D. The Mishnah gives an ordered, comprehensive sketch of the regulations which 1 On the general questions introductory to the study of Jewish literature, see the (forthcoming) volume in this series : A Short Survey of the Literature of Rabbinical Judaism. s It is hardly necessary to say that the arrangement of alternate paragraphs <& Mishnah and Tosefta employed in the present transla- tion is not that found in the original texts. -
The Mercy Seminar, Term 2 Reading 2
The Mercy Seminar, Term 2 Reading 2 Shema (said two or three times a day—see Mishnah below) Deut. 6:4 Hear, O Israel: The LORD is our God, the LORD alone. Blessed be the name of his glorious kingdom forever and ever. 5You shall love the LORD your God with all your heart, and with all your soul, and with all your might. 6Keep these words that I am commanding you today in your heart. 7Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. 8Bind them as a sign on your hand, fix them as an emblem on your forehead, 9and write them on the doorposts of your house and on your gates. Deut. 11:13 If you will only heed his every commandment that I am commanding you today—loving the LORD your God, and serving him with all your heart and with all your soul— 14then he will give the rain for your land in its season, the early rain and the later rain, and you will gather in your grain, your wine, and your oil; 15and he will give grass in your fields for your livestock, and you will eat your fill. 16Take care, or you will be seduced into turning away, serving other gods and worshipping them, 17for then the anger of the LORD will be kindled against you and he will shut up the heavens, so that there will be no rain and the land will yield no fruit; then you will perish quickly from the good land that the LORD is giving you.