Parshat Tazria-Metzora

Total Page:16

File Type:pdf, Size:1020Kb

Parshat Tazria-Metzora ב ס ״ ד Torah “Before you speak, you are interpreted by the Sages— The Power of the master of your words. here it uses an additional eight Weekly the Spoken Word After you speak, your words (Hebrew) letters to avoid master you.” How often we using the Did you know that it is April 11-17, 2021 feel imprisoned by our own word teme'ah (literally, 29 Nissan – 5 Iyar, 5781 possible for a person to be words after we have said "defiled" or "impure"). murdered and not even know Torah Reading: something that we wish we about it, even carrying on life By doing this the Torah Tazria-Metzora: Leviticus 12:1 - hadn’t or know we shouldn’t 15:33 as usual? teaches us that we should Haftarah: have. never allow a shameful Kings II 7:3-20 How can this be? This The Midrash relates that expression to pass our lips. week’s Torah reading speaks PARSHAT Rabbi Shimon ben When the Torah deliberately of the affliction known TAZRIA-METZORA Gamliel asked his servant, uses eight extra letters that as tzara’at. The Tavi, to buy him something could have been avoided We have Jewish commentators explain good from the market. The simply by saying the Calendars. If you that tzara’at was a servant returned with some word teme'ah, it is powerful would like one, punishment for the tongue. Rabbi Shimon then message to us to watch our please send us a transgression of asked his servant to buy language. letter and we will speaking lashon something bad from the send you one, or hara. Lashon hara, which And yet, a cursory look at this market. The servant returned Calendars ask the translated literally means “the week's readings which deal with more tongue. “How can Rabbi/Chaplain to evil tongue” or “evil speech,” with the laws of the ritual this be? I asked you to buy contact us. includes slander, gossip and impurity caused something good, you bought by tzaraat ("leprosy") reveals Do you have family rumors, among other things. tongue; I asked you to buy the word tamei occurring As the old British wartime on the outside something bad, you also numerous times. Why is it that adage goes, “Careless talk struggling? bought tongue?” Replied in the story of Noah the Torah costs lives.” Please contact or Tavi, “It has good and bad. goes out of its way not to use The Talmud relates in the have them contact When it is good, it has a lot of a negative word and here it name of Rabbi Shmuel bar our office to learn goodness. When it is bad, it is uses it repeatedly, seemingly Nachmani: “Why is the evil more about our very bad.” at whim? family programs. tongue called a thrice-slaying We speak thousands of words The answer given by the You and they are tongue? Because it kills three every day. Words have Sages is that in Genesis the Family Programs people: the person speaking, not alone, we are enormous power. May we the person spoken to, and the Torah is recounting a here to help. merit to use them only for historical narrative, and can person being spoken about.” good purposes. By Rabbi thus allow itself to be more It may not kill them We offer free Grape Mordechai Wollenberg physically, but it is character subtle and not pronounce a Juice and Matzoh assassination. Speak Nicely, but negative word. However, for you to be able to when it comers to halachah, Maimonides adds a further make the blessings Clearly That to determining Jewish law, dimension: sometimes a every Shabbos. one cannot afford subtleties or person may say something the Torah speaks in refined Please have your flowery language; one must that is not quite slander or language is a principle of chaplain / Rabbi be crystal clear in laying down gossip. Yet, as his statement Biblical studies. The classic contact us to enroll the law. The Law is sacrosanct passes from person to person, example is back in the Book (available to all of Genesis. There, and in matters of Law there Grape Juice & Matzah it eventually does cause harm, prisons). when G-d tells Noah to take may be no ambiguities. trouble, fright or hurt to the Our Parshah deals with dos party being spoken about. all the animals into the Ark, Hyman & Martha Rogal Center and don'ts that must be 5804 Beacon Street He speaks of the "clean" For example, even praising a animals (hatehorah) and the expressed in no uncertain Pittsburgh, PA 15217 person, if done in front of that 412-421-0111 "animals which are not clean" terms. When a rabbi is called Fax: 412-521-5948 person’s enemy who is liable (asher einenah tehorah). upon to answer a halachic www.alephne.org to react negatively, could Although the Torah is question, he should not beat [email protected] come under the category of generally sparing with around the bush. His response slander or gossip. words—every seemingly must be clear and Orchot Tzadikim (“Ways of superfluous letter is unequivocal. And if it is treif, the Righteous”) comments: expounded upon and then he must pronounce IN JEWISH HISTORY Monday, April 12, 2021 --- 30 Nissan, 5781 it treif! Now, generally speaking, rabbis should Passing of R. Chaim Vital (1620) be gentle, nice and soft-spoken. They should Nissan 30 is the yahrtzeit (anniversary of the passing) of the famed Kabbalist Rabbi Chaim Vital (1542?-1620), author of the mystical work Eitz Chaim. Rabbi Chaim was the leading suggest, not demand. The old "fire and disciple of Rabbi Isaac Luria (the "Holy Ari," 1534-1572) and the transcriber of his brimstone" types don't work that well today. teachings, which form the "Lurianic" Kabbalah. But sometimes rabbis can be too gentle, too Passing of R. Jacob Emden (1776) R. Jacob Emden, son of R. Tzvi Ashkenazi—known by the acronym Yaavetz (Yaakov ben subtle and too undemanding. And not only in Tzvi)—was a great scholar and author who lived in Emden and then in Altona (both cities in halachic matters but even in counseling. Germany). He was known for his zealousness and his willingness to fight for what he felt Psychologists and social workers will, on was right, disregarding any opposition. Among his works is a prayer book with commentaries known as Siddur Yaavetz. principle, never be directive with their clients. It is part of their professional code not to Tuesday, April 13, 2021 --- 1 Iyar, 5781 impose their opinions or personal values on Construction of 2nd Temple (370 BCE) Fifty three years following the destruction of the First Holy Temple, Zerubabel and Joshua those seeking their guidance. They will try to the High Priest began construction of the Second Temple, with permission from King Cyrus help their clients "see the wood from the trees" of Persia. so they can make their own informed decisions. The offering of sacrifices had actually commenced a few months earlier, on the vacant lot Rabbis, on the other hand, should have no where the 1st Temple stood, however it was only after the construction started on the 1st of Iyar that the Levites began accompanying the service with song and music. qualms about giving direction. After all, it's The construction was later halted after the hostile Samaritans supplied false slanderous their job! A fellow once came to see me about information to Cyrus about the Jews' intentions. The construction was resumed many years his therapist. "She doesn't tell me what to do," later, and completed 21 years later under the reign of King Darius. he complained. I explained that therapists don't Passing of R. Menachem Mendel of Horodok (1788) Chassidic master Rabbi Menachem Mendel of Horodok (1730?-1788), also known as Rabbi work that way. "You want someone to tell you Menachem Mendel of Vitebsk, was one of the leading disciples of the second leader of the what to do? Go to a rabbi." Chassidic Movement, Rabbi DovBer of Mezeritch. Upon the latter's passing in 1772, R. Menachem Mendel was regarded by his colleagues as the leader of the Chassidic community If a couple goes for marriage counseling, a in Russia, and Rabbi Schneur Zalman of Liadi considered him his rebbe and mentor. In counselor is likely to guide them based on their 1777, R. Menachem Mendel led a group of 300 Chassidim to the Holy Land and established hopes and aspirations. Do they really want to Chassidic communities in Safed and Teberias. Rabbi Menachem Mendel passed away on the work it out, or are they going through the 1st of Iyar of 1788, and is buried in Tiberias. Jews Counted in Desert (1312 BCE) motions on their way to the divorce lawyer? “G-d spoke to Moses in the Sinai Desert…on the first day of the second month [Iyar] during And if it is the latter, the counselor may very the second year from their departure from Egypt, saying: ‘Count the number of the nation of well help them on their way. A rabbi will not Israel, according to their families and their fathers’ households.… Those who are twenty years old and older….” (Numbers 1:1-3) hesitate to explain that marriage is sacred and should be worked on and that divorce is an Wednesday, April 14, 2021 --- 2 Iyar, 5781 absolutely last resort when all else has failed. Maharash Born (1834) The counselor might ask, "Would you guys like The fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel Schneersohn (1834-1882), known by the acronym "Maharash", was born in the town of Lubavitch (White Russia) on the 2nd of to stay married?" while the rabbi might say, Iyar of the year 5594 from creation (1834).
Recommended publications
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • 1 Jews, Gentiles, and the Modern Egalitarian Ethos
    Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God.
    [Show full text]
  • Judaism, Reincarnation, and Theodicy
    Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 30 Issue 4 Article 2 10-1-2013 Judaism, Reincarnation, and Theodicy Tyron Goldschmidt Beth Seacord Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Goldschmidt, Tyron and Seacord, Beth (2013) "Judaism, Reincarnation, and Theodicy," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 30 : Iss. 4 , Article 2. DOI: 10.5840/faithphil201330436 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol30/iss4/2 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. JUDAISM, REINCARNATION, AND THEODICY Tyron Goldschmidt and Beth Seacord The doctrine of reincarnation is usually associated with Buddhism, Hindu- ism and other Eastern religions. But it has also been developed in Druzism and Judaism. The doctrine has been used by these traditions to explain the existence of evil within a moral order. Traversing the boundaries between East and West, we explore how Jewish mysticism has employed the doctrine to help answer the problem of evil. We explore the doctrine particularly as we respond to objections against employing it in a theodicy. We show how it supplements traditional punishment, free will and soul-building theodicies, and helps these theodicies avoid various objections. Why is there a righteous person who has good, and [another] righteous person who has evil? This is because the [second] righteous person was wicked previously, and is now being punished.
    [Show full text]
  • Maavor Yabok Text Study Chevra Kadisha Conference 2020 Rabbi Dr
    Maavor Yabok Text study Chevra Kadisha Conference 2020 Rabbi Dr. Steven Moss Rabbi Aaron Berechiah • Rabbi Aaron Berechiah ben Moses ben Nehemiah of Modena was an Italian Kabalist. He was a pupil of Rabbi Hillel of Modena (surnamed Ḥasid we-Ḳaddosh, that is, "The Pious and Holy") and of Rabbi Menahem Azariah of Fano. At the request of the Ḥebrah Ḳaddisha (Burial Society) at Mantua he instituted rites for them. He is the author of Ma'abar Yabboḳ, which contains dissertations on separation, purity, and holiness. Added to these are prayers to be offered for the sick and the dead, as well as rules for their treatment. To avert possible criticism for failing to discuss these themes philosophically, he makes use of the statement of Isaac Arama in his book Aḳedat Yiẓḥaḳ (chap. xxv.): "Reason must surrender some of its rights to the divine revelations which are superior to it." Other works written by him are: • Ashmoret haBoḳer (The Watches of the Morning), prayers to be said in the early morning, arranged for the society called "Me'ire ha-Shaḥar" (Awakeners of the Morning), and therefore also published under this name. A commentary on Tiḳḳune ha-Zohar. Me'il Ẓedaḳah (The Cloak of Righteousness), on worship and study, published at Mantua in 1767, together with Bigde Ḳodesh (Garments of Holiness), on the same subject. Ḥibbur beḲabbalah, a work on the Cabala, consisting of four volumes: Shemen Mishḥat Ḳodesh (The Oil of Holy Anointment), on the principles of the Cabala according to Moses Cordovero and Isaac Luria; Shemen Zait Zak (The Pure Oil of the Olive), public addresses on the same subject; Shetil Poreaḥ (The Blossoming Plant), on the mysterious meaning of prayers and ceremonies; Imre Shefer (Words of Beauty), and miscellaneous matter; this whole work was seen in manuscript by Azulai at Modena, and is found in parts in some libraries.
    [Show full text]
  • R. Yaakov Emden
    5777 - bpipn mdxa` [email protected] 1 c‡qa GREAT PERSONALITIES RAV YA’AKOV EMDEN (1697-1776) 'i`pw oa i`pw'1 `iypd zqpk zia A] BIOGRAPHY 1676 Shabbatai Tzvi died an apostate but his movement was kept alive by Nathan of Gaza, and then beyond Nathan’s death in 1680. 1696 Born in Altona, then in Denmark, son of the Chacham Tzvi. 1700s Studied until age 17 with his father in Altona and then Amsterdam. He was a prolific writer, Talmudist and kabbalist. 1715 Married the daughter of the Rav of Brod, Moravia and studied at his father-in-law’s yeshiva. As well as Talmud, he also studied kabbala, philosophy, Latin and Dutch. 1718 His father and monther died in close succession. He became a jewelry dealer and declined to take a rabbinic post. 1728 Was pressed to accept the position of Rabbi of Emden. Served in Emden for 4 years which he describes very positively. 1733 Returned to Altona where he owned a private synagogue. His relations with many of the successors to his father were strained. Rav Ya’akov Emden 1730s Obtained permission from the King of Denmark to establish a private printing press in Altona and went on to print his famous Siddur. He received some opposition to the siddur which contains his own extensive notes and essays. 1740s He waged a war in life against neo-Sabbateans and their ‘practical kabbala’ - Rav Emden thought that kabbala should again be restricted to the mature talmudist as of old. He joined in the opposition of the young Rav Moshe Chaim Luzzato - see below.
    [Show full text]
  • PARSHAT CHAYEI SARAH Some Photographs While He Sarah, Isaac and Rebecca, Who Get Begrimed and Was Flying Over (He Was a Man We Have Jewish and Jacob and Leah
    בס״ד Torah Life Is a Double- first plot of land in the Holy the tzaddikim (perfectly Land to become the righteous), who take the Decker Cave Two people Weekly legal possession of the Jewish helicopter ride over the went exploring and reached a people. Machpelah means swamp of life. They do much November 8-14, 2020 swamp. The first was a man “doubled” in Hebrew, and good, enriching our 21-27 Cheshvan, 5781 of means; he radioed for a two reasons are given for this knowledge and inspiring us helicopter, and five minutes Torah reading: name. One reason is that four with their bird’s-eye view of Chayei Sarah: Genesis 23:1 - 25:18 later was on the other side, the prestigious couples are buried reality. Haftarah: Kings I 1:1-31 crease in the pants of his there: Adam and Eve, Then there are the sorry slobs safari suit intact. He even took Abraham and who get stuck, who get lost, PARSHAT CHAYEI SARAH some photographs while he Sarah, Isaac and Rebecca, who get begrimed and was flying over (he was a man We have Jewish and Jacob and Leah. The beslimed in their journey with an avid interest in the Calendars. If you second reason given by the through the swamp. These are would like one, sciences), which made a commentaries is that it had the baalei teshuvah (masters please send us a modest but significant two chambers one above the of return), who emerge from contribution to the field of letter and we will other, “like a house with a loft their decades of wandering swamp study.
    [Show full text]
  • 1 Beginning the Conversation
    NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375.
    [Show full text]
  • Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
    NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
    [Show full text]
  • The Theology of Nahmanides Systematically Presented
    The Theology of Nahmanides Systematically Presented DAVID NOVAK THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED Program in Judaic Studies Brown University BROWN JUDAIC STUDIES Edited by Shaye J. D. Cohen, Ernest S. Frerichs, Calvin Groldscheider Editorial Board Vicki Caron, Lynn Davidman, Wendell S. Dietrich, David Hirsch, David Jacobson, Saul M. Olyan, Alan Zuckerman Number 271 THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED by David Novak THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED by DAVID NOVAK University of Virginia Scholars Press Atlanta, Georgia THE THEOLOGY OF NAHMANIDES SYSTEMATICALLY PRESENTED By David Novak Copyright © 2020 by Brown University Library of Congress Control Number: 2019953676 Open access edition funded by the National Endowment for the Humanities/Andrew W. Mellon Foundation Humanities Open Book Program. The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDeriva- tives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/. To use this book, or parts of this book, in any way not covered by the license, please contact Brown Judaic Studies, Brown University, Box 1826, Providence, RI 02912. STUDIES IN MEDIEVAL JUDAISM Edited by Lenn E. Goodman To the Memory of Harry H. Ruskin (1905-1989) The righteous man lives in his faith. - Habakkuk 2:4 other works by David Novak Law and Theology in Judaism (2 volumes) Suicide and Morality The Image of the Non-Jew in Judaism Halakhah in a Theological Dimension Jewish Christian Dialogue Contents Editor's Foreword ix Preface xi Introduction 1 Notes 17 Chapter 1 The Human Soul 25 Chapter 2 Faith 31 Chapter 3 Tradition 51 Chapter 4 Miracles 61 Chapter 5 Natural and Supernatural 77 Chapter 6 The Land of Israel 89 Chapter 7 The Commandments 99 Chapter 8 Eschatology 125 Bibliography 135 List of Abbreviations 136 Index of Names and Subjects 137 Index of Passages 141 Publishers’ Preface Brown Judaic Studies has been publishing scholarly books in all areas of Ju- daic studies for forty years.
    [Show full text]
  • Studies in Christian-Jewish Relations
    Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers on Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College Covenantal Possibilities in a Post-Polemical Age: A Jewish View* Eugene Korn Center for Jewish-Christian Understanding and Cooperation in Israel Volume 6 (2011) http://ejournals.bc.edu/ojs/index.php/scjr Korn, Covenantal Possibilities in a Post-Polemical Age Korn1 http://ejournals.bc.edu/ojs/index.php/scjr Studies in Christian-Jewish Relations Volume 6(2011): Korn 1-13 Polemics and Beyond permanent, even ontological, rivalry for God’s blessing and covenantal promise.2 Polemics were salient in Christian and Jewish conceptualiza- tions of each other during the Middle Ages and the most The title of this paper assumes, of course, that we now live in a prominent characteristic of medieval disputations that Christian post-polemical world; yet this assumption is hardly self-evident. authorities forced upon Jewish leaders. In the words of one Polemics are a function of discourse and discourse varies wide- scholar, these debates were designed to prove that “the truth of ly among particular speaking and listening communities; while Christianity would be rendered manifest to destroy the errors of some Jews and Christians today may inhabit a post-polemical the Jews, that Jesus was the messiah, and that Jewish legal world, others remain committed to extending the logic and vo- and ceremonial rules were discontinued and that they (were) cabulary of traditional polemical theologies and arguments. So never to be resumed after Jesus.”1 Polemics thus exhibit a bi- if some Jews and Christians no longer assume an antagonistic nary logic that dictates that if Christianity is true, then Judaism cosmic rivalry between the faiths, many still do, even if in softer must be false.
    [Show full text]
  • Wij-Book Excerpt-Judith Laura-Kabbalah-Chap2
    Excerpted from Goddess Spirituality for the 21st Century: From Kabbalah to Quantum Physics, copyright 2008 by Judith Laura. Exclusive rights for publication on the Internet granted to Women in Judaism, 2016. Chapter 2 Kabbalah: In Its Beginnings “Say unto to wisdom: Thou art my sister....” Join thought to divine wisdom, so she and he become one. —Proverbs 7:4 with comment by Azriel of Gerona, thirteenth-century Kabbalist. LIKE TODAY’S OTHER mainstream religions most of Judaism’s religious practices are patriarchal. Yet in its traditions are also found remnants of Ancient Near East Goddess religions that preceded it. In fact, contrary to widespread assumptions, there is considerable evidence that only in recent years has Judaism become a totally monotheistic male-god-only religion.1 Some of the more widely known examples of the persistence of pre-patriarchal practices are the definition of a Jew by matrilineal descent, long a de facto practice and since the establishment of the state of Israel, a legal fact; the custom of a woman lighting the Sabbath candles to “bring in” the Sabbath, a tradition probably related to her being identified with the Shekinah, God’s feminine aspect, also called the “Sabbath Queen;” and the use of lunar months in the Hebrew calendar. As we shall discover, Kabbalah, though greatly transformed by patriarchy, also derives from earlier matrifocal religious practices. And we shall also see that the “secret” it has been carrying according to tradition—the great mystery nestled in the branches of “the Tree”—is the knowledge of the Goddess, not merely as the feminine aspect of God identified with the bottom of the Tree, but as the totality of creation.
    [Show full text]
  • Rosh Hashanah Morning (Tikkun Olam)
    Rabbi Joshua Samuels Congregation Beth Israel Rosh Hashanah Morning September 19, 2020 Will the Real Tikkun Olam Please Stand Up? The keynote speaker at the 2011 Union for Reform Judaism Biennial in Washington DC was President Barack Obama. One can imagine how ex- cited the 6000 attendees were, who had come from over 500 Reform con- gregations throughout North America. While I was not in attendance at this convention, some of our Beth Israel friends were. I can still recall the buzz that surrounded Obama’s visit. This was big. One thing that I appreciated about the past president was how he spoke to the Jewish community in his annual Rosh Hashanah messages. His use of Jewish language always im- pressed me, from correctly pronouncing the High Holy day names to talking about teshuva and even quoting Pirke Avot. His Biennial speech did not let me down. President Obama said: “…the Jewish community has always understood that the dream we share is about more than just doing well for yourself. From the moment our country was founded, American Jews have helped make our union more perfect. Your parents, your grandparents, your great-grandparents, they remembered what it was like to be a stranger, and as a result treated strangers with compassion. They pursued tikkun olam, the hard work of repairing the world.” How exciting! The president said tikkun olam. He was speaking our lan- guage. This Jewish term, however, has been thrown around by so many people that it has become commonplace for politicians and others in popu- lar culture to use casually.
    [Show full text]