Avodah Zarah 2A
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Should Bakeries Which Are Open on Shabbat Be Supervised? a Response to the Rabinowitz-Weisberg Opinion RABBI HOWARD HANDLER
Should Bakeries Which are Open on Shabbat Be Supervised? A Response to the Rabinowitz-Weisberg Opinion RABBI HOWARD HANDLER This paper was submitted as a response to the responsum written by Rabbi Mayer Rabinowitz and Ms. Dvora Weisberg entitled "Rabbinic Supervision of Jewish Owned Businesses Operating on Shabbat" which was adopted by the CJLS on February 26, 1986. Should rabbis offer rabbinic supervision to bakeries which are open on Shabbat? i1 ~, '(l) l'\ (1) The food itself is indeed kosher after Shabbat, once the time required to prepare it has elapsed. 1 The halakhah is according to Rabbi Yehudah and not according to the Mishnah which is Rabbi Meir's opinion. (2) While a Jew who does not observe all the mitzvot is in some instances deemed trustworthy, this is never the case regarding someone who flagrantly disregards the laws of Shabbat, especially for personal profit. Maimonides specifically excludes such a person's trustworthiness regarding his own actions.2 Moreover in the case of n:nv 77n~ (a violator of Shabbat) Maimonides explicitly rejects his trustworthiness. 3 No support can be brought from Moshe Feinstein who concludes, "even if the proprietor closes his store on Shabbat, [since it is known to all that he does not observe Shabbat], we assume he only wants to impress other observant Jews so they will buy from him."4 Previously in the same responsum R. Feinstein emphasizes that even if the person in The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halakhah for the Conservative movement. -
Modern Approaches to the Talmud: Sacha Stern | University College London
09/29/21 HEBR7411: Modern approaches to the Talmud: Sacha Stern | University College London HEBR7411: Modern approaches to the View Online Talmud: Sacha Stern Albeck, Chanoch, Mavo La-Talmudim (Tel-Aviv: Devir, 1969) Alexander, Elizabeth Shanks, Transmitting Mishnah: The Shaping Influence of Oral Tradition (Cambridge: Cambridge University Press, 2006) Amit, Aaron, Makom She-Nahagu: Pesahim Perek 4 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2009), Talmud ha-igud Ba’adani, Netanel, Hayu Bodkin: Sanhedrin Perek 5 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2012), Talmud ha-igud Bar-Asher Siegal, Michal, Early Christian Monastic Literature and the Babylonian Talmud (Cambridge, New York: Cambridge University Press, 2013) Benovitz, Moshe, Lulav va-Aravah ve-Hahalil: Sukkah Perek 4-5 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2013), Talmud ha-igud ———, Me-Ematai Korin et Shema: Berakhot Perek 1 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2006), Talmud ha-igud Brody, Robert, Mishnah and Tosefta Studies, First edition, July 2014 (Jerusalem: The Hebrew university, Magnes press, 2014) ———, The Geonim of Babylonia and the Shaping of Medieval Jewish Culture, Paperback ed., with a new preface and an updated bibliography (New Haven: Yale University Press, 2013) Carmy, Shalom, Modern Scholarship in the Study of Torah: Contributions and Limitations (Northvale, N.J.: J. Aronson, 1996), The Orthodox Forum series Chernick, Michael L., Essential Papers on the Talmud (New York: New York University Press, 1994), Essential papers on Jewish studies Daṿid Halivni, Meḳorot U-Masorot (Nashim), ha-Mahadurah ha-sheniyah (Ṭoronṭo, Ḳanadah: Hotsaʼat Otsarenu) ———, Meḳorot U-Masorot: Seder Moʼed (Yerushalayim: Bet ha-Midrash le-Rabanim be-Ameriḳah be-siṿuʻa Keren Moshe (Gusṭaṿ) Ṿortsṿayler, 735) ‘dTorah.com’ <http://dtorah.com/> 1/5 09/29/21 HEBR7411: Modern approaches to the Talmud: Sacha Stern | University College London Epstein, J. -
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. -
The Generic Transformation of the Masoretic Text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah
Durham E-Theses Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah Hardy, John Christopher How to cite: Hardy, John Christopher (1995) Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5403/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 WINE, WOMEN AND WORK: THE GENERIC TRANSFORMATION OF THE MA50RETIC TEXT OF QOHELET 9. 7-10 IN THE TARGUM QOHELET AND QOHELET MIDRASH RABBAH John Christopher Hardy This tnesis seeks to understand the generic changes wrought oy targum Qonelet and Qoheiet raidrash rabbah upon our home-text, the masoretes' reading ot" woh. -
The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos. -
Some Teachings from Tractate Avodah Zarah
Sat 1 Oct 2016 / 1 Elul 5776 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Luncheon in honor of my completion of Talmudic tractate Avodah Zarah Some teachings from Tractate Avodah Zarah Idolatry: The No. 1 sin -Right at beginning of Ten Commandments: -You shall have no other God but Me. [Ex. 20:2] -You shall not make unto thee any graven image. [Ex. 20:3] -Talmud: -To abstain from idolatry is "equivalent to fulfilling all [other] commandments in the Torah". [Horayot 8a] -So, to be a fully observant Jew, all one has to do is not worship idols? -Whoever rejects idolatry is called a Jew. [Megillah 13a, b] -Idols must not only be destroyed, but completely eradicated. Every trace of them must be removed. [Avodah Zarah 45b] -If one had to sum up Judaism with one line, it would be the Shema: -HaShem Echad -- The Lord is One. [Deut. 6:4] -Tractate Avodah Zarah mostly discusses relations with gentiles. Why doesn’t God destroy all idols? Mishnah. The elders [of Israel visited] Rome and were asked: “If [your god] has no desire for idolatry, why doesn’t he destroy [all idols]?” They replied, “If what was worshipped was something unnecessary to the world, he would destroy it. But people worship the sun, the moon, the stars and the planets. Should he destroy his universe on account of [such] fools?” They said [to the elders], “If so, he should destroy what is not necessary for the world and leave what is necessary for the world!” They replied, “[If He did that], it would merely strengthen the hands of the worshippers of [whatever God spared], because they would say, ‘You can be sure these are [real] deities, for, behold, they have not been destroyed!’” [Avodah Zarah 54b] Must not benefit from idolatry in any way 1 Phrasing matters! And thus it has been taught: If one hires a [Jewish] workman, saying to him, “Move for me a hundred casks [of wine] for a hundred perutahs”, and among them was found one cask of [wine that had been used for idolatrous purposes], his [entire] wage is prohibited. -
Dngd Zkqn Massekhet Hahammah
dngd zkqn Massekhet HaHammah Compiled and Translated with Commentary by Abe Friedman A Project of the Commission on Social Justice and Public Policy of the Leadership Council of Conservative Judaism Rabbi Leonard Gordon, Chair [email protected] Table of Contents Preface i Introduction v Massekhet HaHammah 1. One Who Sees the Sun 1 2. Creation of the Lights 5 3. Righteous and Wicked 9 4. Sun and Sovereignty 15 5. The Fields of Heaven 20 6. Star-Worshippers 28 7. Astrology and Omens 32 8. Heavenly Praise 41 9. Return and Redemption 45 Siyyum for Massekhet HaHammah 51 Bibliography 54 Preface Massekhet HaHammah was developed with the support of the Commission on Social Justice and Public Policy of the Conservative Movement in response to the “blessing of the sun” (Birkat HaHammah), a ritual that takes place every 28 years and that will fall this year on April 8, 2009 / 14 Nisan 5769, the date of the Fast of the Firstborn on the eve of Passover. A collection of halakhic and aggadic texts, classic and contemporary, dealing with the sun, Massekhet HaHammah was prepared as a companion to the ritual for Birkat HaHammah. Our hope is that rabbis and communities will study this text in advance of the Fast and use it both for adult learning about this fascinating ritual and as the text around which to build a siyyum, a celebratory meal marking the conclusion of a block of text study and releasing firstborn in the community from the obligation to fast on the eve of the Passover seder.1 We are also struck this year by the renewed importance of our focus on the sun given the universal concern with global warming and the need for non-carbon-based renewable resources, like solar energy. -
The Nonverbal Language of Prayer
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel and Peter Schäfer 105 Uri Ehrlich The Nonverbal Language of Prayer A New Approach to Jewish Liturgy Translated by Dena Ordan Mohr Siebeck Uri Ehrlich: Born 1956; 1994 Ph.D. in Talmud and Jewish Philosophy, Hebrew University, Jerusalem; Senior lecturer, Department of Jewish Thought, Ben-Gurion University. ISBN 3-16-148150-X ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; de- tailed bibliographic data is available on the Internet at http://dnb.ddb.de. © 2004 by Mohr Siebeck, Tübingen, Germany. Authorised English translation of "n:-ßxn 'ra^a © 1999 by Hebrew University Magnes Press, Jerusalem. 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 printed by Guide-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. In memory of my grandparents Martha and Arthur Dernburg Preface to the English Edition Prayer has many names: tefillah (petition), tehinah (beseeching), le'akah (shouting), ze'akah (cry), shavah (cry for help), renanah (cry of prayer), pegi'ah (plea), nefilah (falling down); amidah (standing). (Tanhuma, Va-ethanan 3) This midrash highlights the multidimensional nature of the Prayer and names a variety of expressive means alongside the Prayer's verbal aspect. It is this book's aim to portray the nonverbal components of the Prayer - physical gestures, attire, and vocality - and to demonstrate their impor- tance for, and integrality to, the prayer-act. -
The Name of God the Golem Legend and the Demiurgic Role of the Alphabet 243
CHAPTER FIVE The Name of God The Golem Legend and the Demiurgic Role of the Alphabet Since Samaritanism must be viewed within the wider phenomenon of the Jewish religion, it will be pertinent to present material from Judaism proper which is corroborative to the thesis of the present work. In this Chapter, the idea about the agency of the Name of God in the creation process will be expounded; then, in the next Chapter, the various traditions about the Angel of the Lord which are relevant to this topic will be set forth. An apt introduction to the Jewish teaching about the Divine Name as the instrument of the creation is the so-called golem legend. It is not too well known that the greatest feat to which the Jewish magician aspired actually was that of duplicating God's making of man, the crown of the creation. In the Middle Ages, Jewish esotericism developed a great cycle of golem legends, according to which the able magician was believed to be successful in creating a o ?� (o?u)1. But the word as well as the concept is far older. Rabbinic sources call Adam agolem before he is given the soul: In the first hour [of the sixth day], his dust was gathered; in the second, it was kneaded into a golem; in the third, his limbs were shaped; in the fourth, a soul was irifused into him; in the fifth, he arose and stood on his feet[ ...]. (Sanh. 38b) In 1615, Zalman �evi of Aufenhausen published his reply (Jii.discher Theriak) to the animadversions of the apostate Samuel Friedrich Brenz (in his book Schlangenbalg) against the Jews. -
The Anti-Samaritan Attitude As Reflected in Rabbinic Midrashim
religions Article The Anti‑Samaritan Attitude as Reflected in Rabbinic Midrashim Andreas Lehnardt Faculty of Protestant Theology, Johannes Gutenberg‑University Mainz, 55122 Mainz, Germany; lehnardt@uni‑mainz.de Abstract: Samaritans, as a group within the ranges of ancient ‘Judaisms’, are often mentioned in Talmud and Midrash. As comparable social–religious entities, they are regarded ambivalently by the rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non‑Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti‑Samaritan attitude. This article analyzes several dialogues betweenrab‑ bis and Samaritans transmitted in the Midrash on the book of Genesis, Bereshit Rabbah. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and the rejection of Samari‑ tan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams. Keywords: Samaritans; ancient Judaism; rabbinic literature; Talmud; Midrash Citation: Lehnardt, Andreas. 2021. The Anti‑Samaritan Attitude as 1 Reflected in Rabbinic Midrashim. The attitudes towards the Samaritans (or Kutim ) documented in rabbinical literature 2 Religions 12: 584. -
The Sun Represents Torah She'b'chsav the Moon
Rabbi Pinches Friedman Parshas Pinchas 5775 Translation by Dr. Baruch Fox “Bring atonement for Me for minimizing the moon” The Sun Represents Torah She’b’chsav The Moon Represents Torah She’b’al Peh This Shabbas Kodesh, we will read from the Torah parshas one ram, seven male lambs in their first year, unblemished . and one he-goat for a chatas-offering to Hashem, in addition . “בין Pinchas. We do so annually either during the three weeks of .Bein HaMetzarim”—or just before them. At this time to the Tamid olah-offering, shall it be made, and its libation“—המצרים” of the year, every Jew should mourn the destruction (“churban”) of the Beis HaMikdash and our plight in galut. We can suggest that Gemara (Chullin 60b): it is for this very reason that all of the korbanos that Yisrael are Regarding this matter, we find a fascinating passage in the “רבי שמעון בן פזי רמי, כתיב )בראשית א-טז( ויעש אלקים את שני המאורות commanded to offer in the Beis HaMikdash throughout the year הגדולים וכתיב את המאור הגדול ואת המאור הקטןאמרה ירח לפני הקב”ה, רבונו של ”are mentioned in this parsha. They include the two daily “tamid עולם, אפשר לשני מלכים שישתמשו בכתר אחד. אמר לה לכי ומעטי את עצמך. אמרה offerings, and the korbanos offered on Shabbas, Rosh Chodesh לפניו, רבונו של עולם, הואיל ואמרתי לפניך דבר הגון אמעיט את עצמי. and all of the annual holidays. This reinforces our belief that the Supreme King, HKB”H, will redeem us from galut in the very near אמר לה לכי ומשול ביום ובלילה.. -
Daf Ditty Shabbes 118: Pangs of Messiah
Daf Ditty Shabbes 118: Pangs of Messiah “If you desire to know the manner...of the war of Gog and Magog you may see them both described by Ezekiel chap 38 and 39...where he represents how the Jews after their return from captivity dwell safely and quietly upon the mountains of Israel in unwalled towns without either gates or bars to defend them until they are grown very rich in Cattel and gold and silver and goods and Gog of the land of Magog stirs up the nations round about. Persia and Arabia and Afric and the northern nations of Asia and Europe against them to take a spoile, and God destroys all that great army, that the nations may from thenceforth know that the...Jews went formerly into captivity for their sins but now since their return are become invincible....” Isaac Newton: Yahuda Manuscript 6, fol. 17-18. “When the ships of the kingdom of Russia will cross the Dardanelles you [Israel] should dress in Sabbath clothes because this means that the arrival of the Messiah 1 is close” Vilna Gaon 1 Rabbi Moshe Eisemann, Yechezkel. Jerusalem: Mesorah Publications, Ltd., 1980 p581 1 ררָאמ יַמשַׁבּ בּןוִֹע ֶפּןְִ ִרירָאמַזּ שׁיַַבּ בְֻּוֹהﬠִי ֶלןַ שּׁמבּםֵו רקוּי ִ כָּ:ארִַַפּ לה ָָמ שׁיְּשׁסַק Iםוּעַ ְָיֵ וֹדת ְשׁ בּ בַּ תָ ִ נ לוֹצּי ִשּׁ מ ָ שׁשׁ וּפּר ְﬠ נָ :תוֹיִּ חֵ מ בֶ וֹלְ לֶשׁ ָשׁמ חיִ ַ , מוּ דִּ ניִ הָּ לֶשׁ ֵ גּ הי נִּ ,םָ מוּ ִמּ לִ חְ מֶ תֶ גוֹגּ מוּ .גוֹגָ חֵ מ בֶ וֹלְ לֶשׁ ָשׁמ חיִ ַ — ,״ אכה״יוֹם בת ְָָכּי ִ ָכּ תאהים, כוּ תְ ביִ תָ ה :םָ ה״ נִּ הֵ נָ א כֹ יִ לוֹשׁ חֵ ַ כָ ל םֶ תֵ א לֵ א יִּ הָ נַּ ה בָ איִ פִ ל נְ ֵ י אוֹבּ םוֹי .״׳וֹגְ ו ִ מ ה שׁנּגּם ִֵָיל ֶ ִָדּינהּ — ,״ אכה״יוֹם בת ְָָכּי ִ ָכּ תאהים, .