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Rav Yisroel Abuchatzeira, Baba Sali Zt”L
Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society
Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Item Type Thesis Authors Morawska, Lucja Rights <a rel="license" href="http://creativecommons.org/licenses/ by-nc-nd/3.0/"><img alt="Creative Commons License" style="border-width:0" src="http://i.creativecommons.org/l/by- nc-nd/3.0/88x31.png" /></a><br />The University of Bradford theses are licenced under a <a rel="license" href="http:// creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Licence</a>. Download date 03/10/2021 19:09:39 Link to Item http://hdl.handle.net/10454/7827 University of Bradford eThesis This thesis is hosted in Bradford Scholars – The University of Bradford Open Access repository. Visit the repository for full metadata or to contact the repository team © University of Bradford. This work is licenced for reuse under a Creative Commons Licence. Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Lucja MORAWSKA Submitted in accordance with the requirements for the degree of Doctor of Philosophy School of Social and International Studies University of Bradford 2012 i Lucja Morawska Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Key words: Chasidism, Jewish History in Eastern Europe, Biederman family, Chasidic pilgrimage, Poland, Lelov Abstract. Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried. -
Knessia Gedolah Diary
THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, in this issue ... except July and August, by the Agudath lsrael of Ameri.ca, 5 Beekman Street, New York, N.Y. The Sixth Knessia Gedolah of Agudath Israel . 3 10038. Second class postage paid at New York, N.Y. Subscription Knessia Gedolah Diary . 5 $9.00 per year; two years, $17.50, Rabbi Elazar Shach K"ti•?111: The Essence of Kial Yisroel 13 three years, $25.00; outside of the United States, $10.00 per year Rabbi Yaakov Kamenetzky K"ti•?111: Blessings of "Shalom" 16 Single copy, $1.25 Printed in the U.S.A. What is an Agudist . 17 Rabbi Yaakov Yitzchok Ruderman K"ti•?111: RABBI NISSON WotP!N Editor An Agenda of Restraint and Vigilance . 18 The Vizhnitzer Rebbe K"ti•'i111: Saving Our Children .19 Editorial Board Rabbi Shneur Kotler K"ti•'i111: DR. ERNST BODENHEIMER Chairman The Ability and the Imperative . 21 RABBI NATHAN BULMAN RABBI JOSEPH ELIAS Helping Others Make it, Mordechai Arnon . 27 JOSEPH FRJEDENSON "Hereby Resolved .. Report and Evaluation . 31 RABBI MOSHE SHERER :'-a The Crooked Mirror, Menachem Lubinsky .39 THE JEWISH OBSERVER does not Discovering Eretz Yisroel, Nissan Wolpin .46 assume responsibility for the Kae;hrus of any product or ser Second Looks at the Jewish Scene vice advertised in its pages. Murder in Hebron, Violation in Jerusalem ..... 57 On Singing a Different Tune, Bernard Fryshman .ss FEB., 1980 VOL. XIV, NOS. 6-7 Letters to the Editor . • . 6 7 ___.., _____ -- -· - - The Jewish Observer I February, 1980 3 Expectations ran high, and rightfully so. -
Shabbat Parshat Emor 5780 Pirkei Avot, Perek 4
“Pirkei Avot on Your Own Front Lawn!” Shabbat Parshat Emor 5780 Pirkei Avot, Perek 4 Created with lots of love by: Yehoshua, Rivka, and Moishe Dovid’l Szafranski Youth Directors, Congregation Bnai Yeshurun, Teaneck, N.J. 1 Introduction: There is a long standing tradition that over the course of the six shabbatot between the holidays of Pesach and Shavuot, Jewish families from across the world study the six ancient chapters of Pirkei Avot.1 Many reasons have been given to explain this beautiful practice, but perhaps the most relevant one revolves around a well known idea from the midrash. “Esrim v’shisha dorot kadma Derech Eretz et HaTorah... Derech Eretz existed twenty six generations before the giving of the Torah (there are twenty six generations from Adam HaRishon to Moshe Rabbeinu)...”2 Our Sages teach us that before we arrive at Har Sinai at the end of Sefirat Ha’Omer, we must first learn how to act with Derech Eretz- respect, sensitivity, and kindness. Because, in the words of the Maharal of Prague: “It is impossible for the Torah to exist without Derech Eretz… for Derech Eretz is the foundation of the Torah!”3 We learn Pirkei Avot during this time in order to inspire ourselves to be better people who live with Derech Eretz. This is the proper way to prep for the giving of the Torah on Shavuot. Together, as a community, let’s get ready to accept the Torah! Chodesh Tov, Yehoshua, Rivka, and Moishe Dovid’l Szafranski 1 In actuality, there are only five chapters. The sixth chapter was added later- it’s a compilation of various beraytot and statements from the amoraim (see Rashi 6:1, Tifferes Yisroel 2:1; R’ Yaakov Emden 6:1). -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
The Rabbi Naftali Riff Yeshiva
AHHlVERSARtJ TOGtTHtR! All new orden will receive a Z0°/o Discount! Minimum Order of $10,000 required. 35% deposit required. (Ofter ends February 28, 2003) >;! - . ~S~i .. I I" o i )• ' Shevat 5763 •January 2003 U.S.A.$3.50/Foreign $4.50 ·VOL XXXVI/NO. I THE JEWISH OBSERVER (ISSN) 0021-6615 is published monthly except July and August by the Agudath Israel of America, 42 Broadway, New York, NY10004. Periodicals postage paid in New York, NY. Subscription $24.00 per year; two years, $44.00; three years, $60.00. Outside ol the United States (US funds drawn on a US bank only) $12.00 surcharge per year. Single copy $3.50; foreign $4.50. POSTMASTER: Send address changes to; The Jewish Observer, 42 a.roadway, NY. NY.10004. Tel:212-797-9000, Fax: 646-254-1600. Printed in the U.S.A. KIRUV TODAY IN THE USA RABBI NISSON WOLPIN, EDITOR EDITORIAL BOARD 4 Kiruv Today: Now or Never, Rabbi Yitzchok Lowenbraun RABBI JOSEPH ELIAS Chairman RABBI ABBA BRUONY 10 The Mashgiach Comes To Dallas, Kenneth Chaim Broodo JOSEPH FRIEOENSON RABBI YISROEL MEIR KIRZNER RABBI NOSSON SCHERMAN 16 How Many Orthodox Jews Can There Be? PROF. AARON TWEASKI Chanan (Anthony) Gordon and Richard M. Horowitz OR. ERNST L BODENHEIMER Z"l RABBI MOSHE SHERER Z"L Founders 30 The Lonely Man of Kiruv, by Chaim Wolfson MANAGEMENT BOARD AVI FISHOF, NAFTOLI HIRSCH ISAAC KIRZNER, RABBI SHLOMO LESIN NACHUM STEIN ERETZ YISROEL: SHARING THE PAIN RABBI YOSEF C. GOLDING Managing Editor Published by 18 Breaking Down the Walls, Mrs. -
CELEBRATING in the JOY of the TORAH (By Rabbi David Hanania Pinto Shlita)
Publication HEVRAT PINTO Under Aegis of RABBI DAVID HANANIA PINTO SHLITA 32, rue du Plateau - 75019 PARIS - FRANCE Tel: +331 48 03 53 89 - Fax +331 42 06 00 33 www.hevratpinto.org - [email protected] Responsable of publication : Hanania Soussan SUKOT 17 TISHRI 5771 - 09/25/ 2010 358 CELEBRATING IN THE JOY OF THE TORAH (BY RABBI DAVID hanania Pinto Shlita) Simchat Torah it is customary blessed be He, has engraved special powers into ” (Midrash Hallel). Since the Torah is engraved in all Jewish communities to the body of every Jew, enabling him to study in the body of a Jew, we see extraordinary things. dance with Torah scrolls in syn- Torah and fulfill mitzvot. He must therefore With G-d’s help, I have been able to bring people agogue, as everyone celebrates take an oath to that effect, which is not the case back to Judaism. In France, several hundreds have in the joy of the Torah. It seems with non-Jews, as King David said: “He declares taken this step, with men putting on tefillin, women difficult to understand the reason behind this joy, His words to Jacob, chukav [His statutes] and observing the laws of family purity, and both men for why would people celebrate with the Torah, the judgments to Israel” (Tehillim 147:19). The and women observing Shabbat. This is truly re- majority of whose 613 mitzvot are prohibitions, term chukav comes from a root which signifies markable, for how can a man who has never worn while only a minority are positive mitzvot? The engraving, meaning that from his formation in tefillin put them on every day? Furthermore, how prohibitions include not murdering, not stealing, the womb, the Holy One, blessed be He, has can a person who has never known what Shabbat not coveting, and so on, while the positive mitzvot engraved every Jew with the ability to study is, nor observed it, suddenly close his store on include observing Shabbat, making a sukkah, eat- Torah and fulfill mitzvot, something that He has Shabbat and go pray in synagogue? From where ing kosher, etc. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) SH EVI’I SHEL PESACH _ CHASSIDUS ON THE PARSHA + Dvar Torah Shevi’i Shel Pesach – Kerias Yam Suf Walking on Dry Land Even in the Sea “And Bnei Yisrael walked on dry land in the sea” (Shemos 14:29) How can you walk on dry land in the sea? The Noam Elimelech , in Likkutei Shoshana , explains this contradictory-sounding pasuk as follows: When Bnei Yisrael experienced the Exodus and the splitting of the sea, they witnessed tremendous miracles and unbelievable wonders. There are Tzaddikim among us whose h earts are always attuned to Hashem ’s wonders and miracles even on a daily basis; they see not common, ordinary occurrences – they see miracles and wonders. As opposed to Bnei Yisrael, who witnessed the miraculous only when they walked on dry land in the sp lit sea, these Tzaddikim see a miracle as great as the “splitting of the sea” even when walking on so -called ordinary, everyday dry land! Everything they experience and witness in the world is a miracle to them. This is the meaning of our pasuk : there are some among Bnei Yisrael who, even while walking on dry land, experience Hashem ’s greatness and awesome miracles just like in the sea! This is what we mean when we say that Hashem transformed the sea into dry land. Hashem causes the Tzaddik to witness and e xperience miracles as wondrous as the splitting of the sea, even on dry land, because the Tzaddik constantly walks attuned to Hashem ’s greatness and exaltedness. -
Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19
Hasidic Judaism - Wikipedia, the freevisited encyclopedi ona 1/6/2015 Page 1 of 19 Hasidic Judaism From Wikipedia, the free encyclopedia Sephardic pronunciation: [ħasiˈdut]; Ashkenazic , תודיסח :Hasidic Judaism (from the Hebrew pronunciation: [χaˈsidus]), meaning "piety" (or "loving-kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers. [1] Contrary to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside rabbinical supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with Simcha, encouragement, and daily fervor.[2] Hasidism comprises part of contemporary Haredi Judaism, alongside the previous Talmudic Lithuanian-Yeshiva approach and the Sephardi and Mizrahi traditions. Its charismatic mysticism has inspired non-Orthodox Neo-Hasidic thinkers and influenced wider modern Jewish denominations, while its scholarly thought has interested contemporary academic study. Each Hasidic Jews praying in the Hasidic dynasty follows its own principles; thus, Hasidic Judaism is not one movement but a synagogue on Yom Kippur, by collection of separate groups with some commonality. There are approximately 30 larger Hasidic Maurycy Gottlieb groups, and several hundred smaller groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other underlying philosophy, worship practices, dress (borrowed from local cultures), and songs (borrowed from local cultures). -
Hasidic Literature As a Literary Tradition
Elly Moseson Work-in-progress – Not for circulation or citation Hasidic Literature as a Literary Tradition I. Introduction One of the most significant contributions of the Hasidic movement to Jewish culture is its vast and rich literary tradition. Over the past two and a half centuries, Hasidic writers have produced thousands of books many of which have had great influence both within the movement and beyond it. In addition to their value as creative works of religious literature in their own right, these works also provide insight into Hasidic history, ideology and culture. However, much about the origins and development of this tradition remains obscure. How and when did the Hasidic literary tradition begin? What is its exact relationship to the Hasidic movement? In what sense can we even speak of Hasidic literature as a distinct literary tradition? How do we define the Hasidic literary corpus and what are the criteria by which to include or exclude a given work from it? The designation of a given body of texts as a distinct literary tradition generally implies the recognition of some shared elements and thus serves to facilitate our understanding of these texts by highlighting certain historical connections or common thematic or stylistic features. This is presumably also the case when we speak about Hasidic literature but what exactly is distinctive in either the form or content of Hasidic texts that can be used to tie them to each other is not entirely obvious. While it is of course reasonable to assume that there is some relation between Hasidic literature and the Hasidic movement, determining what exactly is this relation is complicated by the fact that the Hasidic movement itself is not easy to define, especially in its formative period. -
GRASSHOPPERS in the FIELDS – a THOUGHT on SELF IMAGE We Were in Our Own Eyes As Grasshoppers, and So Were We in Their Eyes
RAV AVRAHAM CHAIM TANZER SPEAKS SHELACH “To share, to care. To make the world a better place….” Parsha favorites of Moreinu HaRav Avraham Chaim Tanzer zt’l. Including his uplifting and edifying teachings. Ideas and values with with he raised and educated 4 generations, including lessons gleaned from his great character. Brought to you by Yad Avraham. Compiled and elucidated by Rav Dov Tanzer le’iluy nishmas Abba Mari hk’m. Please share at your table as an Aliyas Neshama has no integrity, and has no essence. Life is a GRASSHOPPERS IN THE FIELDS – A picture. THOUGHT ON SELF IMAGE Thus, Rav Menachem Mendel of Kotzk declared, the Spies should have been so יוַנְּהִ בְּ עֵינֵינּו כַחֲגָבִ ים וְּכֵןהָיִינּו בְּ עֵינֵיהֶם focused on their mission, and their essence as We were in our own eyes as People of Hashem, that their appearance in grasshoppers, and so were we in their the eyes of the locals couldn’t impact them. eyes Actually, we have no true and accurate way of knowing how we appear to others. Hashem could plant in their eyes to see the Spies as Abba used to often repeat the idea of the Angels of Heaven with frightful powers. Kotzker Rebbe, who explained that the real sin of the ten spies, was not really that they We see that when people base their identity returned with an alarming report – because on others, their lives are about comparisons, that is, in fact, how they saw the situation. external and inappropriate comparisons, since Rather, the real ‘Chet’ lies in these words: ‘and you never know what is really going on in some so we were in their eyes’.