Arba Minim a Summary of Holiday Laws in a Clear and Simple Style
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Mishnah Berurah on the Shulchan Aruch
ספר משנה ברורה על השלחן ערוך אורח חיים Mishnah Berurah on The Shulchan Aruch Orach Chayim הִ לִכוֹ תִ]שִ ם[ִסִ ימִןִא א ב א ר ה גוֹ ל ה א ד ין ]ש ם[, וּבוֹ ח' ס ע יפ ים The Shulchan Aruch was written by Rabbi Yosef ben Ephraim Karo (also called א Rabbi Moshe ben Naftoli א Hertz Rivkes, the author of the Baer HaGolah was born the Mechaber) was born in Toledo, Spain in 5248 (1488 CE) and died in Tzfas The Shulchan Aruch is printed with the comments of the Rema, Rabbi Moshe הגה : (in Vilna, Lithuania around in 5335 (1575 CE 5360 (1600 CE) and died in ben Yisroel Isserles. He was born in Krakow in 5280 and died in 5332 (1520 CE to 1572 CE). His comments ב (Holland in 5432 (1672CE meaning note. The Shulchan Aruch had based his rulings on the Rosh, the הגה He managed to escaped from are introduced by the word the Chmelnicki massacres of Rif and the Rambam. Only the Rosh had ever lived in an Ashkenazi community, before moving to Spain. 5048 (1648 CE) and the Therefore,, the Shulchan Aruch primarily reflects the Sephardic customs. The Rema added his annotations subsequent Polish-Russian war whenever the Sephardic customs of the Shulchan Aruch differ from the Ashkenazic customs. He called his that resulted from the Cossak The section of the Shulchan Aruch covered by the ב : (uprising against Polish rule, by commentary the Mapah (tablecloth settling in Amsterdam. commentary of the Mishnah Berurah is Orach Chayim (the way of life). -
Lulav-And-Etrog-Instructions.Pdf
אֶּתְ רֹוג לּולָב LULAV AND ETROG: THE FOUR SPECIES What they are and what to do with them INTRODUCTION The commandment regarding the four species (of the lulav and etrog) is found in the Torah. After discussing the week-long Sukkot festival, specific instructions for how to celebrate the holiday are given. Leviticus 23:40 instructs: םּולְקַחְתֶּ לָכֶּם בַּיֹוםהָרִ אׁשֹון פְרִ י עֵץ הָדָרכַפֹּת תְ מָרִ ים וַעֲנַף עֵץ־עָבֹּת וְעַרְ בֵי־נָחַל ּושְ מַחְתֶּ ם לִפְ נֵי ה' אֱֹלהֵיכֶּם ׁשִבְ עַת יָמִ ים “On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before Adonai your God seven days." These are the four species that form the lulav and etrog. The four species are waved in the synagogue as part of the service during the holiday of Sukkot. Traditionally, they are not waved on Shabbat because bringing these items to the synagogue would violate the prohibition against carrying. Some liberal synagogues do wave the lulav and etrog on Shabbat. While it is customary for each individual to have a lulav and etrog, many synagogues leave some sets in the synagogue sukkah for the use of their members. The lulav and etrog may also be waved at home. Below you will find some basic information about the lulav and etrog, reprinted with permission from The Jewish Catalogue: A Do-It-Yourself Kit, edited by Richard Siegel, Michael Strassfeld and Sharon Strassfeld, published by the Jewish Publication Society. HOW THE FOUR PARTS FIT TOGETHER The lulav is a single palm branch and occupies the central position in the grouping. -
Beat It! the Ritual Of
Beat It! The Ritual of H avatat A m vot Bradley ShavitArtson O ne of Judaism’s oddest rituals is that of beating the amvot (willow fronds) during the services for Hoshanah Rabbah, the final Hoi ha-Mo’ed day of Sukkot. While there is no explicit commandment in the Torah, the rab bis of the Mishnah and Talmud understand the ritual of the aravah to be d’o- raita} A ritual which was originally distinctive to the Temple, in which the aravot were laid by the sides of the altar and paraded around that altar on each day of Sukkot, its transfer and transformation to the synagogue (in which the aravah is no longer paraded, but beaten) leaves us with a series of unanswered questions: there is an ancient dispute about how it is to be performed (and where). Most perplexing of all, there is no persuasive explanation for why it is contemporary practice to beat the aravot against the floor. As anthropologist and folklorist Theodor Gaster notes: “so different a meaning is now read into it [the ritual of the willow] that its original purport can no longer be recog nized.”2 A similar admission of ignorance, from a more traditionally-religious source, affirms that “this custom of beating the aravah on the ground con tains profound esoteric significance, and only the Great of Israel merit the knowledge of those secrets. The uninitiated should intend merely to abide by the custom of the Prophets and the Sages of all the generations.”3 Why do we beat the willow? 1 See Sukkah 43b. -
Lulav on Shabbat
בס"ד Volume 8. Issue 35 Lulav on Shabbat The fourth perek lists the mitzvot performed during sukkot establishing Rosh Chodesh. The Tosfot Yom Tov stresses including the number of days that the mitzvah applies. The that the Gemara was referring to the times of the Beit first of these is the mitzvah of lulav; or more accurately the HaMikdash and that even though those people outside mitzvah of arbaat haminim (four species). According to Israel may have known how to calculate Rosh Chodesh, Torah law, the mitzvah of lulav is to be performed in the since they had to rely on it being fixed in Eretz Yisrael, Beit HaMikdash for the seven days of Sukkot (excluding they were considered as if they did not know. Such an Shimini Atzeret). Outside the Beit Hamikdash the mitzvah explanation however does not help the Bartenura due to to shake lulav was only for the first day. The Mishnah what appears to be an inconsistency between his however teaches that it is possible that the mitzvah would explanation here and his ruling regarding etrog stated apply in the Beit HaMikdash for either six or seven days of above.1 What then is our status nowadays with respect to sukkot depending on the year. If the first day of sukkot was establishing Rosh Chodesh? Shabbat, then the mitzvah was performed for seven days. If however the first day was not Shabbat, meaning that The Tosfot Yom Tov suggest that explanation of the Shabbat was on one of the remaining days of Sukkot, then Rambam should solve our difficulty whose ruling the the mitzvah was performed for six days with it not being Bartenura shares in the above two cases. -
Transmission of Collective Memory and Jewish Identity in Post-War Jewish Generations Through War Souvenirs
heritage Article Transmission of Collective Memory and Jewish Identity in Post-War Jewish Generations through War Souvenirs Jakub Bronec C2DH—Luxembourg Centre for Contemporary and Digital History, University of Luxembourg, Maison des Sciences Humaines 11, Porte des Sciences, L-4366 Esch-sur-Alzette, Luxembourg; [email protected] Received: 14 May 2019; Accepted: 30 June 2019; Published: 2 July 2019 Abstract: The article includes a sample of testimonies and the results of sociological research on the life stories of Jews born in the aftermath of World War II in two countries, Czechoslovakia and Luxembourg. At that time, Czechoslovak Jews were living through the era of de-Stalinization and their narratives offer new insights into this segment of Jewish post-war history that differ from those of Jews living in liberal, democratic European states. The interviews explore how personal documents, photos, letters and souvenirs can help maintain personal memories in Jewish families and show how this varies from one generation to the next. My paper illustrates the importance of these small artifacts for the transmission of Jewish collective memory in post-war Jewish generations. The case study aims to answer the following research questions: What is the relationship between the Jewish post-war generation and its heirlooms? Who is in charge of maintaining Jewish family heirlooms within the family? Are there any intergenerational differences when it comes to keeping and maintaining family history? The study also aims to find out whether the political regime influences how Jewish objects are kept by Jewish families. Keywords: Jewish family heirlooms; Jewish material culture; ritual items 1. -
Chief Rabbi Joseph Herman Hertz
A Bridge across the Tigris: Chief Rabbi Joseph Herman Hertz Our Rabbis tell us that on the death of Abaye the bridge across the Tigris collapsed. A bridge serves to unite opposite shores; and so Abaye had united the opposing groups and conflicting parties of his time. Likewise Dr. Hertz’s personality was the bridge which served to unite different communities and bodies in this country and the Dominions into one common Jewish loyalty. —Dayan Yechezkel Abramsky: Eulogy for Chief Rabbi Hertz.[1] I At his death in 1946, Joseph Herman Hertz was the most celebrated rabbi in the world. He had been Chief Rabbi of the British Empire for 33 years, author or editor of several successful books, and champion of Jewish causes national and international. Even today, his edition of the Pentateuch, known as the Hertz Chumash, can be found in most centrist Orthodox synagogues, though it is often now outnumbered by other editions. His remarkable career grew out of three factors: a unique personality and capabilities; a particular background and education; and extraordinary times. Hertz was no superman; he had plenty of flaws and failings, but he made a massive contribution to Judaism and the Jewish People. Above all, Dayan Abramsky was right. Hertz was a bridge, who showed that a combination of old and new, tradition and modernity, Torah and worldly wisdom could generate a vibrant, authentic and enduring Judaism. Hertz was born in Rubrin, in what is now Slovakia on September 25, 1872.[2] His father, Simon, had studied with Rabbi Esriel Hisldesheimer at his seminary at Eisenstadt and was a teacher and grammarian as well as a plum farmer. -
CCAR Journal the Reform Jewish Quarterly
CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R. -
Table of Contents | Shabbat Across Ramah Shiron
Table of Contents | Shabbat across ramah shiron Compiled by camp ramah in new england - Shira Hadracha 2014 Rutie MacKenzie-Margulies, Sarah Young, Hillel Schwarzman, and Jon Hayward -Under the direction of Ellie Deresiewicz יחד - p.3 p. 12 Yachad אחינו – Acheinu כל–העולם כלו - p. 3 p. 13 Kol Ha’Olam Kulo אליך – Elecha לא עליך - p. 3 p. 13 Lo Alecha אם אשכחך - Im Eshkachech מהרה – p. 3 p. 14 Meheira אנא בכח - Ana B’Koach מנוחה ושמחה - p. 4 p. 14 Menucha V’Simcha אני ואתה - Ani V’Ata מפי אל - p. 4 p. 15 Mipi El אני והגלשן שלי - Ani V’HaGalshan Sheli מקלות מים רבים - p. 5 p. 15 Mikolot Mayim Rabim אני נולדתי - Ani Nolad’ti מתחת לשמים - p. 6 p. 16 Mitachat La’Shamayim אשת חיל - Eshet Chayil נחמו - p. 6 p. 16 Nachamu אתה הראת - Ata Hareita עבדו - p. 6 p. 16 Ivdu בלבבי – Bilvavi עוד יבוא שלום - p. 7 p. 17 Od Yavo Shalom בשם ה‘ - Beshem Hashem עוף זלגו - p. 7 p. 18 Uf Gozal בשנה הבאה - Bashana Ha’Ba’ah עושה שלום - p. 7 p. 18 Oseh Shalom דוד מלך - David Melech על כל אלא p. 8 p. 19 Al Kol Eleh דודי לי - Dodi Li ענין של זמן - p. 8 p. 20 Inyan Shel Zman דרור יקרא - D’ror Yikra ערב של שושנים - p. 9 p. 20 Erev Shel Shoshanim דרכנו – Darkeinu פיה פתחה - p. 10 p. 21 Piah Patcha הללויה – Halleluyah רוממו – p. 10 p. 21 Rommemu המלאך – Hamalach צדיק כתמר - p. 11 p.21 Tzadik Katamar והאר עינינו - Vehaer Eineinu צור משלו - p. -
Ou Vebbe Rebbe Rav Daniel Mann
FROM THE VIRTUAL DESK OF THE OU VEBBE REBBE RAV DANIEL MANN forbids speaking words of Torah there even Learning in a if not from a sefer, and there is a question whether holding a sefer Torah without read- Cemetery ing from it is forbidden (Pitchei Teshuva ad loc. 2). The Beit Yosef (Orach Chayim 23) Question: I work in a cemetery on upkeep infers from the gemara’s language of tefil- in the area of the graves. May I listen to lin on the head that tefillin shel yad are not Torah shiurim with earphones on site? a problem because they are not visible. He rules, therefore, that covering tefillin shel Answer: The gemara (Berachot 18a) for- rosh (Shulchan Aruch, Orach Chayim 45:1) bids “holding a sefer Torah and reading and tzitzit (ibid. 23:1) is sufficient. it, wearing tefillin on his head,” wearing tzitzit in an obvious manner, davening, How should we view listening to recorded and reciting Kri’at Shema in a cemetery/ Torah with earphones? In certain contexts, close to the deceased, due to the concept limud Torah refers to that which is spo- of lo’eg larash (literally, mocking the pau- ken. The Shulchan Aruch (OC 47:4) rules per). Chazal applied “One who mocks the that one does not need a birkat haTorah pauper blasphemes his Maker” (Mishlei before learning Torah in his head, and this 17:5) to one who performs actions (espe- apparently includes reading with his eyes cially mitzvot) in front of the deceased in a only from a sefer (Taz ad loc. -
February 23, 2021 Study of Parts of Megillat Esther
1 Study of Parts of Megillat Esther February 23, 2021 10-11 am on Zoom THE BOOK OF ESTHER OVERVIEW- CHAPTER 1 -- KING ACHASHVEROSH THROWS A PARTY 1. A lavish six-month celebration marks the third year in the reign of Achashverosh, king of Persia. 2. Queen Vashti refuses the king's request to appear at the celebration and display her beauty for the assembled guests. 3. The king's advisors counsel that Vashti be replaced with a new queen. CHAPTER 2 -- ESTHER BECOMES THE QUEEN 1. Across the Persian Empire, officials are appointed to identify beautiful candidates to succeed Vashti as queen. 2. A Jewish girl, Esther, the niece of Mordechai, is brought to the capital of Persia as one of the candidates. 3. Mordechai tells Esther to conceal her identity. 4. Esther is chosen to be the queen. 5. Mordechai learns of a plot to overthrow the king. Mordechai informs Esther, Esther tells the king, and the plotters are hanged. CHAPTER 3 -- THE RISE OF HAMAN 1. Achashverosh appoints Haman to be his prime minister. All bow in homage to Haman. 2. Mordechai consistently refuses to bow to Haman. 3. An enraged Haman vows to kill all the Jews of Persia. 4. Haman prevails upon Achashverosh to destroy the Jews. 5. A royal edict is disseminated throughout Persia. The 13th of Adar is designated as the date to exterminate all the Jews and plunder their possessions. CHAPTER 4 -- ESTHER'S MISSION BECOMES CLEAR 1. Mordechai tears his clothes and puts on sackcloth and ashes as a sign of public mourning. -
This Edition Contains: 1. Why We Don't Wear Tefillin All Day Long. 2. Explanation of Accessing the Ohr Somayach List Archives on the Jerusalem1 Gopher
Ask The Rabbi... December 24, 1993 Issue #4 This edition contains: 1. Why we don't wear tefillin all day long. 2. Explanation of accessing the Ohr Somayach List Archives on the Jerusalem1 Gopher. A reader in New York writes: Ohr Somayach Institutions is happy to announce that its lists are now being archived on the Jerusalem One Dear Rabbi, Gopher! This means that if you want to retrieve an old issue of ASK THE RABBI, TORAH WEEKLY or PARSHA- I recently read in a renowned Jewish weekly, an Q&A, you can easily download it to your site. explanation for why Tefillin are not worn all-day nowadays, even though the Mitzva of wearing them is There two basic ways in which you can access the J1 all day long. I read in the press that people began to Gopher: wear Tefillin so that they would be considered honest and trustworthy in peoples' eyes. Some would take advantage of this trust to steal, cheat and swindle. If this 1. Type: gopher jerusalem1.datasrv.co.il is so, why aren't other external signs of piety also minimized in order to protect the innocent? at your prompt. To do this, your system must have a gopher server on it. Speak with your systems manager if Truly yours you are not sure, or if this command doesn't work. 2. Access J1 through a gopher to which you already have Dear "Truly yours", access. Just look for a directory which says something like: "Gopher around the world" or "Other Gophers" and then Your question is excellent. -
נשמת הבית,Ancient Jewish Poetry & the Amazing World
נשמת – New Book Announcement הבית New Book Announcement נשמת הבית, שאלות שנשאלו ליועצות ההלכה של מדרשת נשמת בנושאי היריון, לידה, הנקה ואמצעי מניעה בליווי הדרכה מעשית והסברים ונספחים רפואיים, 367 עמודים Nishmat Habayit is a collection of 63 she’elot uteshuvot on Pregnancy, Birth, Nursing, and Contraceptives. Each question has a short answer, as a yoetzet halacha would addresses the woman with the question, followed by a more extensive halachic discussion. The questions were selected from among tens of thousands in Nishmat’s Taharat Hamishpacha database. The responses were authored by a team of yoatzot halacha, under the supervision of Rabbi Yehuda Henkin and Rabbi Yaakov Varhaftig; and edited by Rabbi Yehuda and Chana Henkin. The book includes medical appendices, helpful even to poskim. The responses display sensitivity to women, coupled with complete faithfulness to halacha. The book carrieshaskamot of recognized poskim in Israel. The book was published by Maggid Press and is available here. Sample chapters are available upon request [[email protected] ] Here is the title page, table of contents, and haskamot. Ancient Jewish Poetry & the Amazing World of Piyut: Interview with Professor Shulamit Elizur ANCIENT JEWISH POETRY & THE AMAZING WORLD OF PIYUT: Professor Shulamit Elizur explores the Cairo Genizah and other obscure places for hidden gems BY BATSHEVA SASSOON Just as the mountains surround Jerusalem, so G-d surrounds his people, from now to all eternity —Tehillim 125:2 This piece originally appeared in14 TISHREI 5778 // OCTOBER 4, 2017 // AMI MAGAZINE #337 Thanks to Ami for permission to publish this here.This version is updated with a few corrections and additions Inside the Old City of Jerusalem one cannot see the mountains that surround it, only its many confining walls.