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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. -
Daf Ditty Shabbes 142 “Everything's All Sir Garnet"
םָדָאְדּ בוּשָׁח אָנֲא :Daf Ditty Shabbes 142 “everything's all Sir Garnet", I am the very model of a modern Major-General, I've information vegetable, animal, and mineral, I know the kings of England, and I quote the fights historical From Marathon to Waterloo, in order categorical1 “a person should have a piece of paper in each side pocket. On one should be written, “The world was created (just) for me”. On the other, “I am (originated from only) dust and ashes” Kotzker Rebbe 1 HMS Pinafore, Gilbert and Sullivan 1 Abaye explained his actions and said: If not for the fact that I am an important person, why would I need to place a spoon on the bundles? Aren’t the bundles themselves suited to lean upon? I could have carried the bundles without the spoon. Similarly, Rava said: If not for the fact that I am an important person, why would I need to place a knife on a young dove? Isn’t the young dove itself suited to be eaten as raw meat? The Gemara asks: The reason that it is permitted to move the slaughtered dove is because it is suited to be eaten by a person as raw meat; but if it is not suited to be eaten by a person as raw meat, no, it may not be moved. Is that to say that Rava holds in accordance with the opinion of Rabbi Yehuda, that on Shabbat it is prohibited to move food that was originally designated for human consumption and is now only suited for animal consumption? Didn’t Rava say to his attendant on a Festival: Roast a duck for me, and throw its intestines to the cat. -
Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו
Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו Morris Panitz, Ziegler School of Rabbinic Studies Introduction: The Consumer Boycott as a Resistance Strategy Consumer boycotts are a resistance strategy that draws heavily on the foundational principles of civil disobedience.1 An individual engaged in an act of civil disobedience “seeks not only to convey her disavowal and condemnation of a certain law or policy, but also to draw public attention to this particular issue and thereby to instigate a change in law or policy.”2 The public sphere serves as the ideal forum for civil disobedience for two reasons. First, the target of the direct action is forced to confront the issue under the scrutiny of the public eye, thereby raising the stakes for how the issue is dealt with. Ideally, the public will hold the target accountable for its response to the act of civil disobedience. Second, the calculation on the part of the target of whether or not to meet the demands of the protestors is partially determined by the following generated by the act of civil disobedience. Thus, the public sphere helps attract further support to instigate a change in law or policy. Consumer boycott campaigns are “where citizens act collectively and use their purchasing power to achieve economic, social or political objectives….Consumers can use their purchasing power as a kind of vote that is capable, among other things, of educating corporate 1 I am grateful to Rabbis Elliot Dorff and Aryeh Cohen for their thoughtful teaching and editorial remarks that shaped the development of this essay. -
Parshat Tzav & Shabbat Hagadol
Sermon: Parshat Tzav & Shabbat HaGadol ערב פסח תשפ"א / March 27, 2021 Rabbi Mitchell Berkowitz B’nai Israel Congregation Rabba and Rabbi Zeira wanted to get together for a celebratory Purim feast. Following the talmudic dictum of ad d’lo yada, drinking until one cannot distinguish between Blessed Mordecai and Cursed Haman, Rabba and Rabbi Zeira drank too much. In their drunken stupor, Rabba killed Rabbi Zeira. Waking up the next day and realizing this grave mistake, Rabba prayed to God, and Rabbi Zeira was miraculously revived.1 It was a Purim miracle! Why am I telling a story about Purim on this eve of Passover? Two reasons. First of all, the events of the Purim story actually take place during the Pesach season. We celebrate Purim on the 14th of Adar, the date when the Jews of Persia were to be slaughtered, but instead were saved. But the narrative itself takes place during Nisan, even during Passover. Beyond the calendrical association, there is also the theme of miracles. Many of our holidays encompass the celebration of miraculous events: the oil on Hannukah, the saving of the Persian Jews on Purim, the plagues and the splitting of the Sea of Reeds on Passover. Miraculous events remind us that God’s metaphorical hand is at work in this world, and thereby stir within us a deeper sense of trust and faith in God. Let us turn to a different Passover miracle. According to Rabbi Ya’akov ben Asher, the author of the Arba’ah Turim, a great miracle happened for our ancestors in ancient Egypt shortly before the exodus.2 In the Torah, the Israelites were instructed to take a goat into their homes on the 10th day of Nisan, which coincided with Shabbat that year. -
The Theological Problems with Our Sounding of the Shofar Rav Jared Anstandig
The Theological Problems with our Sounding of the Shofar Rav Jared Anstandig Why 30? 1. Bemidbar 29:1 ּובַחֹדֶׁשהַשְּׁבִיעִי בְּׁאֶחָד לַחֹדֶ ׁשמִ קְּׁרָ א־קֹדֶ ׁש יִהְּׁ יֶה לָכֶם כָל־מְּׁ לֶאכֶת העֲבֹדָ לֹא תַ עֲׂשּו יֹום תְּׁ רּועָהיִהְּׁ יֶה לָכֶם׃ In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations. You shall observe it as a day when the horn is sounded. 2. Rosh Hashana 34a אתקין רבי אבהו בקסרי תקיעה שלשה שברים תרועה תקיעה מה נפשך אי ילולי יליל לעביד תקיעה תרועה ותקיעה ואי גנוחי גנח לעביד תקיעה שלשה שברים ותקיעה Rabbi Abbahu instituted in Caesarea the following order of sounding of the shofar: First a tekia, a simple uninterrupted sound; next three shevarim, broken sounds; followed by a terua, a series of short blasts; and, finally, another tekia. The Gemara asks: Whichever way you look at it, this is difficult. If, according to the opinion of Rabbi Abbahu, the sound the Torah calls a terua is a whimpering, i.e., short, consecutive sounds, one should perform tekia-terua-tekia set. And if he holds that a terua is moaning, i.e., longer, broken sounds, he should sound a set as follows: Tekia, followed by three shevarim, and then another tekia. Why include both a terua and a shevarim? מספקא ליה אי גנוחי גנח אי ילולי יליל מתקיף לה רב עוירא ודלמא ילולי הוה וקא מפסיק שלשה שברים בין תרועה לתקיעה דהדר עביד תקיעה תרועה ותקיעה מתקיף לה רבינא ודלמא גנוחי הוה וקא מפסקא תרועה בין שברים לתקיעה דהדר עביד תש"ת The Gemara answers: Rabbi Abbahu was uncertain whether a terua means moaning or whimpering, and he therefore instituted that both types of sound should be included, to ensure that one fulfills his obligation. -
Health Matters the Gemora Rules: If a Stone and Grass Lie Before One (Either During the Weekday, According to Rashi’S First
11 Teves 5773 Shabbos Daf 82 Dec. 24, 2012 Daf Notes is currently being dedicated to the neshamah of Tzvi Gershon Ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for his neshamah and may his soul find peace in Gan Eden and be bound up in the Bond of life Health Matters The Gemora rules: If a stone and grass lie before one (either during the weekday, according to Rashi’s first explanation, or on Shabbos according to his explanation Rav Huna said to his son Rabbah: Why are you not to be in the name of his teachers), Rav Chisda and Rav found before Rav Chisda, whose teachings are so keen? Hamnuna argue: One maintains that he must wipe He replied: What should I go to him for, seeing that himself with the stone, but not with the grass (for the whenever I go to him, he sits me down to talk about grass may be sharp and will cut into his skin, or because secular matters? He once told me that when one enters a he might detach them from the ground on Shabbos), latrine, he must not sit down forcefully, nor strain himself while the other ruled that he must wipe himself with the excessively, because the rectum rests on three teeth-like grass, and not with the stone (for a stone can cause injury muscles, and these teeth-like muscles of the rectum to the rectal area, or because the stones are muktzeh). might become dislocated and he is endangered (for the rectum itself can protrude into the opening). -
The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions
UC Berkeley UC Berkeley Electronic Theses and Dissertations Title The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Permalink https://escholarship.org/uc/item/5bx332x5 Author Septimus, Zvi Publication Date 2011 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus 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 David Henkin Professor Naomi Seidman Spring 2011 The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Copyright 2011 All rights reserved by Zvi Septimus Abstract The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus Doctor of Philosophy in Jewish Studies University of California, Berkeley Professor Daniel Boyarin, Chair This dissertation proposes a poetics and semiotics of the Bavli (Babylonian Talmud)—how the Bavli, through a complex network of linguistic signs, acts on its implied reader's attempt to find meaning in the text. In doing so, I advance a new understanding of how the Bavli was composed, namely as a book written by its own readers in the act of transmission. In the latter half of the twentieth century, Bavli scholarship focused on the role of the Stam (the collective term for those people responsible for the anonymous voice of the Bavli) in the construction of individual Bavli passages (sugyot). -
Moshe Raphael Ben Yehoshua (Morris Stadtmauer) O”H
26 Adar II 5776 Kiddushin Daf 25 April 5, 2016 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life Visible Organs tips of these limbs can set a slave free. Rebbe said: Even castration. Ben Azzai said: Even the tongue. The Gemora relates the following incident: The elders in Nezonia did not come to Rav Chisda’s lecture. Rav Chisda Rav Chisda explains the braisa: What is Rebbe adding thereupon said to Rav Hamnuna, “Place a ban on them.” from the first opinion? He must be referring to the Rav Hamnuna went to them and asked, “Why didn’t you castration of the testicles. [This proves that the inquiry of come to his lecture?” They replied, “Why should we come the elders is a matter of a Tannaic dispute.] when we have asked him something and he has not answered us?” Rav Hamnuna asked them, “Did you ever The Gemora asks: And does Rebbe not hold that the loss ask of me something without receiving a response?” [The of the slave’s tongue will set him free? But we learned in Ben Yehoyadah explains the connection.] So they posed a braisa: If one was sprinkling the purification waters on a the following question to him: If a master castrates his tamei person (where the halachah is that it must fall on a slave, is that regarded as an opened blemish (and he revealed part of the body) and it fell on his mouth, Rebbe would go free), or not? Rav Hamnuna did not know the holds that the sprinkling is valid, whereas the Chachamim answer to this question. -
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Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Ari Bergmann All rights reserved ABSTRACT Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself. -
Scarcity in Halakha כא טבת התשפא | Rabbanit Leah Sarna | Drisha | Winter Zman
Scarcity in Halakha כא טבת התשפא | Rabbanit Leah Sarna | Drisha | Winter Zman I: The Torah Assumes Scarcity חולין מט: Hullin 49b .1 ההוא נקב דסתמה חלב טמא דאתא לקמיה The Gemara relates: There was a certain perforation that was דרבא אמר רבא למאי ניחוש לה חדא דהא אמר :sealed by non-kosher fat that came before Rava. Rava said רב ששת חלב טמא נמי סותם ועוד התורה חסה With regard to what need we be concerned? First, doesn’t Rav על ממונם של ישראל א"ל רב פפא לרבא רב ?Sheshet say: Non-kosher fat also effectively seals a perforation ואיסורא דאורייתא ואת אמרת התורה חסה על And furthermore, in general, the Torah spares the money of the ממונן של ישראל Jewish people, and it is appropriate to rule leniently in this מניומין כנדוקא איגלי ליה בסתקא דדובשא אתא regard. Rav Pappa said to Rava: But there is also the opinion of לקמיה דרבא אמר רבא למאי ניחוש לה חדא Rav that non-kosher fat does not seal a perforation, and this דתנן שלשה משקים אסורים משום גילוי היין dispute concerns a prohibition by Torah law, and yet you say והמים והחלב ושאר כל המשקים מותרים ועוד that the Torah spares the money of the Jewish people? One התורה חסה על ממונם של ישראל א"ל רב נחמן cannot rely on this principle to rule in accordance with the בר יצחק לרבא ר' שמעון וסכנת נפשות ואת .lenient opinion with regard to such matters אמרת התורה חסה על ממונם של ישראל The Gemara relates a similar episode: Manyumin the jug maker רבי שמעון מאי היא דתניא חמשה אין בהם had a jug [bisteka] full of honey that was left uncovered, and he משום גילוי ציר וחומץ שמן ודבש ומורייס ר"ש was concerned it might have been contaminated by snake אומר אף הן יש בהן משום גילוי וא"ר שמעון אני venom. -
Bereshit 5781
1 Bereshit 5781 People are a mix of heaven and earth. The Torah gives us two versions of the creation of people. In Genesis 1:27 the Torah tells us: וַיִּ ְב ָ֨רא ֱאJ ִ֤הים ׀ ֶאת־ ֽהָאָ ָד ֙ם ְבּ ַצ ְל ֔מוֹ ְבּ ֶ֥צ ֶלם ֱאJ ִ֖הים ָבּ ָ֣רא א ֹ֑תוֹ ָז ָ֥כר וּנְ ֵק ָ֖בה ָבּ ָ֥רא א ֹ ָ ֽתם׃ And God created man in His image, in the image of God He created him; male and female He created them. And in Genesis 2:7 the Torah says: וַיִּי ֶצ ֩ר יְה֨וָה ֱאJ ֜ ִהים ֶאת־ ָ ֽהאָ ָ֗דם ָע ָפ ֙ר ִמן־ ָ֣ה ֲא ָד ֔ ָמה וַיִּ ַ֥פּח ְבּ ַא ָ֖פּיו נִ ְשׁ ַ֣מת ַח ִ֑יּים ַוֽיְ ִ֥הי ָ ֽהאָ ָ֖דם ְל ֶ֥נ ֶפשׁ ַח ָיּֽה׃ the LORD God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being. We can learn a lot about what it means to be a human from these two verses. Rashi explains that when the Torah says people were formed from the dust of the earth with God blowing the breath of life into us, it’s telling us that God made people of both earthly matter and heavenly matter. The body of the earthly, and the soul of the heavenly. Rabbi David Kimchi (Radak), a 13th century French Torah commentator and grammarian, points us to the detailed language used in the verse. It says God blew into Adam nishmat chayim, the breath of life, and man became nefesh chayah, translated as living being. -
The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions
The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus 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 David Henkin Professor Naomi Seidman Spring 2011 The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Copyright 2011 All rights reserved by Zvi Septimus Abstract The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus Doctor of Philosophy in Jewish Studies University of California, Berkeley Professor Daniel Boyarin, Chair This dissertation proposes a poetics and semiotics of the Bavli (Babylonian Talmud)—how the Bavli, through a complex network of linguistic signs, acts on its implied reader's attempt to find meaning in the text. In doing so, I advance a new understanding of how the Bavli was composed, namely as a book written by its own readers in the act of transmission. In the latter half of the twentieth century, Bavli scholarship focused on the role of the Stam (the collective term for those people responsible for the anonymous voice of the Bavli) in the construction of individual Bavli passages (sugyot). Stam theory details how sugyot were crafted out of pre-existing sources and how the Stam works to control those sources in the service of a particular worldview. This dissertation locates a different force at work in the construction of the Bavli as a single unified book, an authorship that is above and against the work of the Stam—a Superstam.