DOCSLIB.ORG

Taking a Closer Look

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Taking a Closer Look Vayechi 5771 Volume XVIII Number 14 Toras Aish Thoughts From Across the Torah Spectrum elsewhere (or differently), so Rashi taking the more RABBI DOV KRAMER straightforward approach, that it was Yosef's Taking a Closer Look righteousness that had been (but was no longer) in question, and was the reason Yaakov now realized that nd Yisroel bowed towards the head of the bed" all of his children were righteous, comes as no surprise. (Beraishis 47:31). "[Yaakov was bowing The Midrash attributing Yaakov's gratitude to his “Atowards G-d, giving thanks] that his bed was realization that Reuvain had repented, however, does. complete, without anybody wicked [from] it" (Rashi). Reuvain wasn't even there, and his repentance had Although Yaakov had always been very concerned that been done many years earlier. What led Yaakov to first just as his grandfather Avraham had a son Yishmael, realize now that Reuvain was also righteous, so that and his father Yitzchok had a son Eisav, perhaps he too after his private conversation with Yosef he thanked G-d would have a wicked son, or sons (see Pesachim 56a for "his complete bed?" and Sifre, Devarim 31), now, towards the end of his life Rabbi Naftali Katz (the Maharal's grandson) is (and after seeing that Yosef was also righteous), quoted in "Meira Dachya," a commentary on Rashi by Yaakov was confident that this was not the case, and Rabbi Mordechai HaLevi of Slavits (and the first of two that his "bed" was "complete." commentaries printed in "Dikdukay Rashi") as having a Rashi continues by explaining how Yaakov different approach as to how Yosef being a king made knew "his bed was complete," "for Yosef was a king, Yaakov realize that "his bed was complete." When the and also had been a captive among the nations, and brothers first wanted to kill Yosef (Beraishis 37:20), [yet] he remained righteous." While we can easily Reuvain saved him by convincing his brothers to throw understand why Rashi included Yosef maintaining his Yosef into a pit (alive) instead, intending to return later righteousness in a foreign culture as a way Yaakov and take him back home to their father (37:22). Chazal knew "his bed was complete," Yosef being a king does (Beraishis Rabbah 84:15) tell us that the reason not have as obvious a connection to this realization. Reuvain saved Yosef was based on Yosef having 11 Several commentators (e.g. Maharik, Maysiach Ilmim stars in his dream; "I thought I was pushed out (of the and Be'er Yitzchok) explain that it is much more likely family and its mission) because of that incident, [yet] he for a king to have moral and ethical lapses. Therefore, counts me among my brothers, and I shouldn't save upon seeing that despite his power and status, and him?" While most understand this to mean "he was nice despite spending so many years in Egypt, Yosef was to me so I'll be nice to him," Rabbi Katz suggests that still righteous, Yaakov thanked G-d that all of his Reuvain meant much more than that. If Yosef's dream children had stayed true to the Abrahamic mission. was a form of prophecy, it would mean that included in "Bowing towards the head of the bed" referring G-d's message to/through Yosef was that he had 11 to Yaakov giving thanks that all of his children were brothers, not just 10, and that Reuvain was still a part of righteous is mentioned in Chazal (the aforementioned the family (at least when the dream is fulfilled). If, on the Sifre on Devarim 6:4). However, it is not Yosef whom other hand, it was just the silly dream of a silly Yaakov is expressing gratitude about, but Reuvain. youngster, it wouldn't have any bearing on Reuvain's Yaakov was concerned that Reuvain had not repented status. When the brothers wanted to kill Yosef, Reuvain for his sin regarding Bilhah (see Beraishis 35:22), and realized that this would nullify the dream, as Yosef was therefore not considered righteous. After realizing would never became a king, and the 11 stars in the that Reuvain had in fact repented, Yaakov thanked G-d dream could not be part of a divine prophecy. He that "his bed was complete." It is not unusual for Rashi therefore saved Yosef, hoping that the dream would to take a thought or idea from Chazal and apply it someday be fulfilled, thus indicating that he was This issue of Toras Aish is dedicated by forgiven. Based on this, Rabbi Katz says that Yaakov Mr. & Mrs. Itzy Weisberg also realized that if Yosef's dream came true, Reuvain in memory of must have repented, and "his bed was complete." Mr. Hyman Weisberg z"l This is supported by the comments of several L”z qzyya qHcy Nb NSyn MyyH Rishonim (e.g. Chiskuni, Pa'anayach Raza, Rabbeinu k”st tbT v”T rTpn Avraham ben HaRambam), who say that Yaakov's bowing to Yosef now was the fulfillment of that part of 2 Toras Aish that his family would never bow down to him if they TORAS AISH IS A WEEKLY PARSHA knew it was him. Many have questioned how Yosef NEWSLETTER DISTRIBUTED VIA EMAIL AND THE could allow his father to suffer for all those years just to WORLD WIDE WEB AT HTTP://AISHDAS.ORG. make sure his dreams came true, especially since FOR MORE INFO EMAIL [email protected] fulfilling dreams and prophecies are G-d's domain, not The material presented in this publication was collected from publicly available electronic mail, computer archives and the ours (see www.aishdas.org/ta/5767/miketz.pdf, pg. 2). If UseNet. It is being presented with the permission of the respective Yosef knew that his father wanted the dreams to be authors. Toras Aish is an independent publication, and does not fulfilled so that he could know that Reuvain had necessarily reflect the views of any given synagogue. repented and that "his bed was complete," and thought TO DEDICATE THIS NEWSLETTER PLEASE CALL it was so important to him that it outweighed the pain of 973-472-0180 OR EMAIL [email protected] thinking Yosef was dead, we can understand why Yosef the dream. Midrash Lekach Tov takes it a step further, waited for the dreams to come true. © 2010 Rabbi D. suggesting that the reason Yaakov bowed to Yosef was Kramer in order to fulfill the dream. Although Rabbi Katz was RABBI AVI WEISS trying to explain why Rashi mentioned Yosef being a king, it is possible that this is why the Sifre says that Shabbat Forshpeis Yaakov thanked G-d now for having a "complete bed" otified that his father Yaakov (Jacob) is sick, based on Reuvain being righteous; after Yaakov made Yosef (Joseph) takes his sons Ephraim and sure the dream could be considered prophetic (by NMenashe to see their grandfather. As they enter, bowing to Yosef), he realized that Reuvain had Yaakov proclaims "mi eileh?" "Who are these?" repented, and that all of his children, including Reuvain (Genesis 48:8) Having already been in Egypt for 17 and Yosef, were righteous. years, is it possible that Yaakov didn't know the identity After quoting Rabbi Katz, Rabbi Mordechai of his grandsons? HaLevi adds that this gives added meaning to Yaakov Some commentators suggest a physical reason "watching the matter" (37:11), which Rashi explains to for Yaakov's question. Bearing in mind that Yaakov mean, "was waiting and hoping for it to happen." could not see, he could not recognize his grandsons Yaakov was not only anxious for Yosef to become king, even as they stand before him. but for the dream to come true, which would indicate Other commentators suggest that Yaakov's that Reuvain was also righteous. Rabbi Katz's approach question "mi eileh?" does not refer to his grandsons is also quoted in "Gan Raveh," with the commentary themselves, but rather a question about their progeny. "Divrey Chanoch" adding that this is why, after seeing Prophetically, Yaakov discerned that amongst the that Yosef was no longer in the pit, Reuvain said, "as for descendants of Ephraim and Menashe would be evil I, what will become of me" (37:30); since Yosef was people. Yaakov inquires, "who are they?" How is it gone, he couldn't become king, and if Yosef couldn't possible that such evil men could come from good become king, he just had a silly dream not a prophecy, people like Ephraim and Menashe? and if it wasn't a prophecy there was no indication that Other commentators insist that Yaakov asked he was still part of the family. I would like to add two "who are these?" to precipitate a "nachas report" from more thoughts based on Rabbi Katz's suggestion. Yosef about the moral, spiritual and religious progress I have previously discussed why Reuvain was of Ephraim and Menashe. (Genesis 48:9) But there is busy repenting for a sin he had committed nine years another approach. Yaakov may not recognize his earlier specifically when the brothers were trying to get grandchildren because he has little relationship with rid of Yosef (see www.aishdas.org/ta/5769/ them. This could be because Yosef rarely ever took vayeishev.pdf, pg. 4). Although an earlier opinion in the them to Ya'akov. Sifre in Devarim says that Reuvain was involved in Yosef may have denied his father this repenting all of his days (so there need not be any relationship because of possible ill will towards Yaakov connection between Reuvain repenting and what the for having sent Yosef to his brothers to make peace, a brothers tried to do to Yosef), some indicate that this plan which, of course, backfired.
Load more

Recommended publications
  • The Babylonian Talmud
    The Babylonian Talmud translated by MICHAEL L. RODKINSON Book 10 (Vols. I and II) [1918] The History of the Talmud Volume I. Volume II. Volume I: History of the Talmud Title Page Preface Contents of Volume I. Introduction Chapter I: Origin of the Talmud Chapter II: Development of the Talmud in the First Century Chapter III: Persecution of the Talmud from the destruction of the Temple to the Third Century Chapter IV: Development of the Talmud in the Third Century Chapter V: The Two Talmuds Chapter IV: The Sixth Century: Persian and Byzantine Persecution of the Talmud Chapter VII: The Eight Century: the Persecution of the Talmud by the Karaites Chapter VIII: Islam and Its Influence on the Talmud Chapter IX: The Period of Greatest Diffusion of Talmudic Study Chapter X: The Spanish Writers on the Talmud Chapter XI: Talmudic Scholars of Germany and Northern France Chapter XII: The Doctors of France; Authors of the Tosphoth Chapter XIII: Religious Disputes of All Periods Chapter XIV: The Talmud in the Sixteenth and Seventeenth Centuries Chapter XV. Polemics with Muslims and Frankists Chapter XVI: Persecution during the Seventeenth Century Chapter XVII: Attacks on the Talmud in the Nineteenth Century Chapter XVIII. The Affair of Rohling-Bloch Chapter XIX: Exilarchs, Talmud at the Stake and Its Development at the Present Time Appendix A. Appendix B Volume II: Historical and Literary Introduction to the New Edition of the Talmud Contents of Volume II Part I: Chapter I: The Combination of the Gemara, The Sophrim and the Eshcalath Chapter II: The Generations of the Tanaim Chapter III: The Amoraim or Expounders of the Mishna Chapter IV: The Classification of Halakha and Hagada in the Contents of the Gemara.
    [Show full text]
  • Chanting Psalm 118:1-4 in Hallel Aaron Alexander, Elliot N
    Chanting Psalm 118:1-4 in Hallel Aaron Alexander, Elliot N. Dorff, Reuven Hammer May, 2015 This teshuvah was approved on May 12, 2015 by a vote of twelve in favor, five against, and one abstention (12-5-1). Voting in Favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Joshua Heller, Jeremy Kalmanofsky, Gail Labovitz, Amy Levin, Micah Peltz, Elie Spitz, Jay Stein. Voting Against: Rabbis Baruch Frydman-Kohl, David Hoffman, Adam Kligfeld, Paul Plotkin, Avram Reisner. Abstaining: Rabbi Daniel Nevins. Question: In chanting Psalm 118:1-4 in Hallel, should the congregation be instructed to repeat each line after the leader, or should the congregation be taught to repeat the first line after each of the first four? Answer: As we shall demonstrate below, Jewish tradition allows both practices and provides legal reasoning for both, ultimately leaving it to local custom to determine which to use. As indicated by the prayer books published by the Conservative Movement, however, the Conservative practice has been to follow the former custom, according to which the members of the congregation repeat each of the first four lines of Psalm 118 antiphonally after the leader, and our prayer books should continue to do so by printing the psalm as it is in the Psalter without any intervening lines. However, because the other custom exists and is acceptable, it should be mentioned as a possible way of chanting these verses of Hallel in the instructions. A. The Authority of Custom on this Matter What is clear from the earliest Rabbinic sources is that local customs varied as to how to recite Hallel, and each community was authorized to follow its own custom.
    [Show full text]
  • Texts and Traditions
    Texts and Traditions A Source Reader for the Study of Second Temple and Rabbinic Judaism COMPILED, EDITED, AND INTRODUCED BY Lawrence H. Schiffinan KTAV PUBLISHING HOUSE, INC. 1998 518 Texts and Traditions Chapter 10: Mishnah: The New Scripture 519 tory only those observances which are in the written word, but need not ancient customs. For customs are unwritten laws, the decisions approved observe those which are derived from the tradition of our forefathers. by ~en of old, not inscribed on monuments nor on leaves of paper which the moth destroys, but on the souls of those who are partners in 10.2.2 Philo, The Special Laws IV, 143-150: 40 the. same c~tizenship. For children ought to inherit from their parents, Written and Unwritten Law besides their property, ancestral customs which they were reared in and Philo discusses both the immortality of the written law} and the obligation have lived with even from the cradle, and not despise them because they of observing the customs, the unwritten law. Although the Greek world had a h~ve been handed down without written record. Praise cannot be duly concept of unwritten law, Philo's view is clearly informed by Jewish tradition given to one who obeys the written laws, since he acts under the admoni­ and by the Pharisaic concept of tradition. tion of restraint ~nd the fear of punishment. But he who faithfully observes the unwritten deserves commendation, since the virtue which he ~ displays is freely willed. Another most admirable injunction is that nothing should be added or 10.2.3 Mark 7: The Pharisees and Purity taken away,41 but all the laws originally ordained should be kept unaltered just as.
    [Show full text]
  • Text to Read: Slide 1 & 2: Outline Netiquette and Halakhah Relates To
    Text to Read: Slide 1 & 2: Outline Netiquette and Halakhah relates to (1) Chofetz Chaim’s Hilchot Esurei Lashon Hara; (2) The Prohibition slander, of motzi shem ra, (3) and causing emotional stress with words, ona’at devarim, (4) Lo telech rachil b'ameicha [TAILBeARING](5) causing halbanat panim [embarassment] which is like murder, k’sh’fikhat damim; and striving for, (a) purity of speech, Loshon naki, (b) Derekh erez kadma la’torah, (c) sanctifying Hashem’s name, kiddush Hashem, (d) respecting all of G-d’s creatures, k’vod habriyot [respecting all BiTzelem Elokim]. Slide 3: Thesis The thesis of this paper is that the time age old antidote and corrective to the problems of incivility and cyber bullying on the internet can be remedied by recognizing how to curtail speaking loshon ha-ra and motzi shem rah as laid out in the Chofetz Chaim’s Hilchot Esurei Rechilut; and seeking musar guidance in torah principles that guide derekh eretz and mentschlikeit. The Internet should be used in manners consistent with our torah lives, values, and principles. Slide 4 Never before has it been more critical to understand Kiddushin 30b “I have created a yetzer ha-ra and I have created Torah as its anti-dote . Our mesorah offers guidance and definitions about proper perspectives that guide how we approach and use technologies and how to set limits. Our masorah teaches that Hashem spoke to Moshe panim el panim. Chavruta learning is part of the yeshiva experience to convey a living masora and although this “may” sometime occur online there is no substitute for “oseh likhah rav.
    [Show full text]
  • Derech Hateva 2018.Pub
    Derech HaTeva A Journal of Torah and Science A Publication of Yeshiva University, Stern College for Women Volume 22 2017-2018 Co-Editors Elana Apfelbaum | Tehilla Berger | Hannah Piskun Cover & Layout Design Shmuel Ormianer Printing Advanced Copy Center, Brooklyn, NY 11230 Acknowledgements The editors of this year’s volume would like to thank Dr. Harvey Babich for the incessant time and effort that he devotes to this journal. Dr. Babich infuses his students with a passion for the Torah Umadda vision and serves as an exemplar of this philosophy to them. Through his constant encouragement and support, students feel confident to challenge themselves and find interesting connections between science and Torah. Dr. Babich, thank you for all the effort you contin- uously devote to us through this journal, as well as to our personal and future lives as professionals and members of the Jewish community. The publication of Volume 22 of this journal was made possible thanks to the generosity of the following donors: Dr. and Mrs. Harvey Babich Mr. and Mrs. Louis Goldberg Dr. Fred and Dr. Sheri (Rosenfeld) Grunseid Rabbi and Mrs. Baruch Solnica Rabbi Joel and Dr. Miriam Grossman Torah Activities Council YU Undergraduate Admissions We thank you for making this opportunity possible. Elana Apfelbaum Tehilla Berger Hannah Piskun Dedication We would like to dedicate the 22nd volume of Derech HaTeva: A Journal of Torah and Science to the soldiers of the Israel Defence Forces (IDF). Formed from the ashes of the Holocaust, the Israeli army represents the enduring strength and bravery of the Jewish people. The soldiers of the IDF have risked their lives to protect the Jewish nation from adversaries in every generation in wars such as the Six-Day War and the Yom Kippur War.
    [Show full text]
  • Rabbinical Assembly Tikkun Source Materials Shavuot 5780
    Rabbinical Assembly Tikkun Source Materials Shavuot 5780 This packet contains source sheets to accompany both the pre-recorded sessions currently available on YouTube at www.youtube.com/playlist?list=PLAUaYjTp5xS5DF06maAV4pbiqlM_tOpxS as well as the live tikkun, beginning on Thursday, May 28th at 9 PM EDT at www.tinyurl.com/RATikkun. Thank you to all of our colleagues who are sharing their Torah to enrich our celebration of Shavuot. Table of Contents Pre-recorded Sessions Moses and Ezekiel: Should Revelation be Hidden or Revealed? ................................................................ 1 Rabbi Abby Sosland Semi-Conscious States of Spirituality .......................................................................................................... 6 Rabbi Danny Nevins The Earthy Jerusalem and the Heavenly Jerusalem: Incident, Imagination and Imperative .................... 9 Rabbi Michael Knopf Theology and Revelation ........................................................................................................................... 16 Rabbi Ahud Sela My Teacher ................................................................................................................................................. 19 Rabbi Ed Bernstein When do we say Shema? You are the real distinction ............................................................................. 24 Rabbi Philip Weintraub How to Hug - Closeness in a Time of Social Distancing: What is Love? .................................................... 27 Rabbi Eric Yanoff
    [Show full text]
  • Download Chapter (PDF)
    N~iJ O!iY! v(D )i}! 1'~V) )::n~1 .N~iJ O!W! v(D oi}! IU~ 7~li;"-7? :N mill);) (fol. 27b) "1~ ll;)iN il:Pi?~ '::n .tJil)P'$~1 o'Y,l~iJ W illiJl V~1 illiJliJ W O'n~iJ n':I)J,'l V~ ll;)iNQ N7 o'l:;m:;t 'J:'lY,l~ lV)~ il!QY;liJ-7? ll;)iN1 il?Y;liJ 7~ IUDi'JiJ1 o'~i~'DiJ O'l~l?:;t NI.ipiJ .1'DimiN~ o~m n~ n?iiliJ "1~ ll;)iN 7)N~ N~~ .'1~~'" " ,~~ ,~ '1'/{' o'i:J~ Mishnah 1: All of Israeli have a part in the World to Come. But the following have no part in the World to Come: One who says that the resurrection of the dead is not biblicaC, or that the Torah is not from Heaven, or the Epicurean4 • Rebbi Aqiba says, also one who reads outside books5, or who whispers over a wound6 and says, any sickness that I put on Egypt I shall not put on you, for J am the Eternal, your Healer. Abba Shaul said, also one who pronounces the Name7 by its letters. Even those executed for a capital assembly of atoms subject to random crime. In contrast to Christian (Pauline) effects. teaching that everybody is damned unless he 5 Sectarian religious literature. be saved by his particular faith, it is asserted 6 Or any sick person. It is blasphemous that everybody is saved except when he to use biblical verses to heal through denies himself salvation.
    [Show full text]
  • Download Chapter (PDF)
    fol. 50d Mishnah 1: All spittle1 found in Jerusalem is pure except on the Upper Market2, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. 1 Any impurity caused by a human body Jerusalem, where people are used to eat itself, such as in a person afflicted by sancta the entire year according to R. Meïr, gonorrhea, is a source of severe impurity, or on the holidays according to R. Yose, one and all his body fluids are sources of severe may assume that impure people are careful impurity. In any place other than Jerusalem, not to contaminate their pure neighbors. one must assume that spittle was ejected by This is a reconstruction by authors living an impure person whose impurity was two generations after the destruction of the caused by his body (cf. Mishnah Tahorot Temple. 4:5). By rabbinic usage, all Gentiles are 2 A Gentile neighborhood. considered to be in this category. In 51a line 27 BBBBB BB “All spittle,” etc. Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification3 was there. Rebbi Hanina said, they were stabbing wild donkeys in Jerusalem and the feet of the pilgrims were immersed in blood up to their knee joints4. [They came before the Sages who did not tell them anything.]5 Rebbi Simeon bar Abba in the name of Rebbi Hanina: A Gentile fortification was there.
    [Show full text]
  • The Nuances of TRGM(” to Translate ”) in the Rabbinic Writings
    JISMOR 6 Etsuko Katsumata The Nuances of TRGM (“to translate”) in the Rabbinic Writings1) Etsuko Katsumata Abstract This paper analyzes examples of the terms rooted in the word “TRGM” in rabbinic writing from the periods of Tannaim and Amoraim and clarifies the changing nuances of TRGM. The analysis of about 350 examples shows changes in the usage of the terms from Tannaitic materials to Amoraic materials, and more changes from Palestinian materials to Babylonian materials among the Amoraic materials. Most of the examples from the Tannaitic period are related to the public reading of the Hebrew Bible at synagogues. As for the Amoraic period, there are a significant number of examples of formulas quoted from Aramaic translations of the Bible, and derivatives of TRGM are found to be used for more common interpretation activities. In the Babylonian materials, the word “TRGM” was used to describe a rabbi’s interpretation activity. On the contrary, the Palestinian materials imply a certain kind of scorn for TRGM, which was considered separate from a rabbi’s orthodox interpretation activity, expressed by other verbs such as PTḤ (“to open, start”) and PTR (“to interpret”). This analysis of TRGM usages provides evidence of a skeptical attitude by the rabbis in Palestine toward TRGM. Keywords: Aramaic language, targum (the Aramaic translation of the Bible), rabbinic writings, interpretation of the Bible, formality 1. Introduction 1) Position of the targumim in Jewish studies The word “targum” refers to “translation” in a broad sense and an Aramaic translation of the Hebrew Bible in a more limited sense. It is said that public readings of the Torah were given on Sabbaths in Aramaic, which was current and understandable to those with difficulty in understanding Hebrew after their return from captivity.2) A targum (hereinafter meaning “an Aramaic translation of the Bible) goes beyond literal translation and is regarded as literature that contains various original commentaries and amplifications; however, its identity has not yet received much attention.
    [Show full text]
  • Mishnah 1: Peah Is Given Connected to the Ground1. from a Climbing Vine2 and a Date Palm, the Owner Brings It Down and Divides It up Among the Poor
    'ran pis πιγβπ n?3n ^Pl?1» .yp->p!? "φη>?:ι nwan χ rov» (foi. i8a) >5?>>ng ψ. inw ιίνρψ >3-1 pftttpi tnio 1 .riD^n? ΊΟΚΨ vvoiw ΓΚ?> m ? -»BIN inisi p>nl? inpiN o>oj( nyyjJT) ρ ·?0> "»oiN inis") wpw ηνψτη οψψτι ib>3N ρ bp^i "ΊζίΝψ wpw Mishnah 1: Peah is given connected to the ground1. From a climbing vine2 and a date palm, the owner brings it down and divides it up among the poor. Rebbi Simeon says, also for smooth3 nut trees. Even if 99 poor people say to distribute and one says to grab4, one listens to him whose request is in keeping with practice. But for a climbing vine and a date palm it is not so; even if 99 say to grab and one says to distribute, one listens to him whose request is in keeping with practice. 1 Unharvested. "distributed". The majority seems to 2 Climbing on a high pole or tree follow the reading "smooth", which so that the grapes cannot be reached according to Tiferet Israel means trees from the ground. without branches to hold on to, which 3 This is the reading of the cannot safely be harvested without a Leyden manuscript and the Yerushalmi ladder. print. Some Mishnah manuscripts have 4 Harvest from standing crop. , meaning the same, and some 'grtn HALAKHAH 1 159 Vj2")i?> "φη»? njip? 77^ πν? n!??jp h^ μ nairi ήο^ηψ invp n© ->>^57 -ytyö im1??) n>>73 13 "pOßri iJj^JT) ^t? Halakhah 1: (Lev. 23:22) "Do not finish off the corner of your field during your harvest." This shows that peak is given standing on the ground.
    [Show full text]
  • Cherry Camouflage Motive
    Zeramim: An Online Journal of Applied Jewish Thought Vol. IV: Issue 1–2 | Fall–Winter 2019–2020/ 5779–5780 THE CAMOUFLAGED TA’AM (“MOTIVE”): REDEMPTIVE IMPLICATIONS OF RABBINIC THEURGY* Shai Cherry Introduction The literature that most influenced and informed the Rabbis’ worldviews was the Hebrew Bible.1 In that canon, living long on the Land that the Lord bequeathed to the Israelites was the goal. The Israelites were principally motivated to perform sacrifices and engage in other mitzvot as a vehicle to that end. After the destruction of the second Temple (70 C.E.), the failure of the revolt against Trajan (116 C.E.), and the Bar Kochba Rebellion (132–135 C.E.), the Rabbis sought both an explanation of their plight and a political restoration program that would not again provoke the Romans. Abraham Joshua Heschel, in the early 1960s, isolated a textual tradition of Rabbinic thought that reveals both God’s weakness and the recommended remedy.2 The Rabbis responsible for that school of thought helped to create a Torah-rooted religion that explained the destruction of their society and offered a discrete program of national * This paper is dedicated to my teacher, Rabbi Arthur Green. 1 Of course, the Rabbis were reading that literature within the cultural matrix of the Roman Empire. Note that I capitalize ‘Rabbis’ and ‘Rabbinic’ when referring to the founders of what became Rabbinic Judaism during the period from the 1st century C. E. to the 6th century. Theology of) ות הר ןמ םימשה הירלקפסאב לש ודה ר תו ,Abraham Joshua Heschel 2 Ancient Judaism), 3 vols.
    [Show full text]
  • Prophecy and Prophets in Stories
    Prophecy and Prophets in Stories Papers Read at the Fifth Meeting of the Edinburgh Prophecy Network, Utrecht, October 2013 Edited by Bob Becking Hans M. Barstad LEIDEN | BOSTON This is a digital offfprint for restricted use only | © 2015 Koninklijke Brill NV Contents Introduction 1 Bob Becking and Hans M. Barstad part 1 Ancient Near East Prophets, Men of God, Wise Women: Dreams and Prophecies in Hittite Stories 11 Meindert Dijkstra part 2 Hebrew Bible The Prophet and the King: Is there Such a Thing as Free Prophetic Speech? 29 Anne-Mareike Wetter Isaiah and the Oldest ‘Biblical’ Prophetic Narrative 45 Graeme Auld Prophets, Kings and Honour in the Narrative of 1 Kgs 22 64 William L. Kelly Text and History of Isaiah 20: Its Development within the Isaianic Tradition 76 Reinoud Oosting From Salvation to Doom: Isaiah’s Message in the Hezekiah Story 92 Thomas Wagner Huldah: A Cunning Career Woman? 104 Blaženka Scheuer This is a digital offfprint for restricted use only | © 2015 Koninklijke Brill NV vi contents Rewriting the Past in Light of the Present: The Stories of the Prophet Jeremiah 124 Matthijs J. de Jong King Asa and Hanani the Seer: 2 Chronicles 16 as an Example of the Chronicler’s View of Prophets and Prophecy 141 Pancratius C. Beentjes Haggai and Zechariah in the Stories of Ezra and 1 Esdras 152 Bob Becking part 3 Afterlife Habakkuk in the Lions’ Den: Dan 14:33–39 (Bel 33–39) 169 Hannes Bezzel More than just a Pretty Coat: The Story of Joseph the Dreamer from Jewish, Christian and Islamic Perspectives 183 Elizabeth Hayes Elijah and the Messiah (b.Sanh.
    [Show full text]