Understanding Jewish Law Carolina Academic Press Understanding Series
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Of Time, Honor, and Memory: Oral Law in Albania
Oral Tradition, 23/1 (2008): 3-14 Of Time, Honor, and Memory: Oral Law in Albania Fatos Tarifa This essay provides a historical account of the role of oral tradition in passing on from generation to generation an ancient code of customary law that has shaped and dominated the lives of northern Albanians until well into the mid-twentieth century. This traditional body of customary law is known as the Kode of Lekë Dukagjini. It represents a series of norms, mores, and injunctions that were passed down by word of mouth for generations and reputedly originally formulated by Lekë Dukagjini, an Albanian prince and companion-in-arms to Albania’s national hero, George Kastriot Skanderbeg (1405-68). Lekë Dukagjini ruled the territories of Pulati, Puka, Mirdita, Lura, and Luma in northern Albania—known today as the region of Dukagjini—until the Ottoman armies seized Albania’s northernmost city of Shkodër in 1479. Throughout the past five to six centuries this corpus of customary law has been referred to as Kanuni i Lekë Dukagjinit, Kanuni i Malsisë (the Code of the Highlands), or Kanuni i maleve (the Code of the Mountains). The “Code” is an inexact term, since Kanun, deriving from the Greek kanon, simultaneously signifies “norm,” “rule,” and “measure.” The Kanun, but most particularly the norm of vengeance, or blood taking, as its standard punitive apparatus, continue to this day to be a subject of historical, sociological, anthropological, and juridical interest involving various theoretical frames of reference from the dominant trends of the eighteenth and nineteenth centuries to today. The Kanun of Lekë Dukagjini was not the only customary law in Albania. -
How Did Halacha Originate Or Did the Rabbis Tell a “Porky”?1 Definitions Written Law the Written Law Is the Torah Or Five Books of Moses
How Did Halacha Originate or Did the Rabbis Tell a “Porky”?1 Definitions Written Law The Written Law is the Torah or Five books of Moses. Also known from the Greek as the Pentateuch. (What status is the Tanach?) Oral Law An Oral Law is a code of conduct in use in a given culture, religion or community …, by which a body of rules of human behaviour is transmitted by oral tradition and effectively respected, ...2 lit. "Torah that is on the ,תורה שבעל פה) According to Rabbinic Judaism, the Oral Torah or Oral Law mouth") represents those laws, statutes, and legal interpretations that were not recorded in the Five lit. "Torah that is in writing"), but nonetheless are ,תורה שבכתב) "Books of Moses, the "Written Torah regarded by Orthodox Jews as prescriptive and co-given. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages. According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation of leaders of the people until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat.3 Halacha • all the rules, customs, practices, and traditional laws. (Lauterbach) • the collective body of Jewish religious laws derived from the Written and Oral Torah. (Wikipedia) • Lit. the path that one walks. Jewish law. The complete body of rules and practices that Jews are bound to follow, including biblical commandments, commandments instituted by the rabbis, and binding customs. -
Why Was Maimonides Controversial?
12 Nov 2014, 19 Cheshvan 5775 B”H Congregation Adat Reyim Dr Maurice M. Mizrahi Adult Education Why was Maimonides controversial? Introduction Always glad to talk about Maimonides: He was Sephardic (of Spanish origin), and so am I He lived and worked in Egypt, and that's where I was born and grew up His Hebrew name was Moshe (Moses), and so is mine He was a rationalist, and so am I He was a scientist of sorts, and so am I He had very strong opinions, and so do I And, oh yes: He was Jewish, and so am I. -Unfortunately, he probably wasn’t my ancestor. -Rabbi Moshe ben Maimon, aka Maimonides, aka The Rambam: b. 1135 (Córdoba, Muslim Spain) – d. 1204 (Fostat, Egypt): Torah scholar, philosopher, physician: Maimonides was the most illustrious figure in Judaism in the post-talmudic era, and one of the greatest of all time… His influence on the future development of Judaism is incalculable. No spiritual leader of the Jewish people in the post- talmudic period has exercised such an influence both in his own and subsequent generations. [Encyclopedia Judaica] -Best-known for Mishneh Torah and Guide for the Perplexed: -Mishneh Torah (Sefer Yad ha-Chazaka) codifies Jewish law. Gathers all laws from Talmud and adds rulings of later Sages. Clear, concise, and logical. No personal opinions. -The Guide for the Perplexed (Dalalat al-Ha'erin; Moreh Nevukhim) is a non-legal philosophical work, for general public, that bridges Jewish and Greek thought. -Controversial in his lifetime and for many centuries afterwards. Controversies concerning Maimonides 1-No need to study Talmud -He appears to downplay study of Talmud. -
New Contradictions Between the Oral Law and the Written Torah 222
5/7/2019 222 New Contradictions between the Oral Torah and the Written Torah - iGod.co.il Science and faith main New Contradictions Between The Oral Law And The Written Torah 222 Contradictions in the Oral Law Talmud Mishneh Halacha 1/68 /מדע-אמונה/-101סתירות-מביכות-בין-התורה-שבעל-פה-לתורה/https://igod.co.il 5/7/2019 222 New Contradictions between the Oral Torah and the Written Torah - iGod.co.il You may be surprised to hear this - but the concept of "Oral Law" does not appear anywhere in the Bible! In truth, such a "Oral Law" is not mentioned at all by any of the prophets, kings, or writers in the entire Bible. Nevertheless, the Rabbis believe that Moses was given the Oral Torah at Sinai, which gives them the power, authority and control over the people of Israel. For example, Rabbi Shlomo Ben Eliyahu writes, "All the interpretations we interpret were given to Moses at Sinai." They believe that the Oral Torah is "the words of the living God". Therefore, we should expect that there will be no contradictions between the written Torah and the Oral Torah, if such was truly given by God. But there are indeed thousands of contradictions between the Talmud ("the Oral Law") and the Bible (Torah Nevi'im Ketuvim). According to this, it is not possible that Rabbinic law is from God. The following is a shortened list of 222 contradictions that have been resurrected from the depths of the ocean of Rabbinic literature. (In addition - see a list of very .( embarrassing contradictions between the Talmud and science . -
The Talmud--A Gateway to the Common Law
Case Western Reserve Law Review Volume 3 Issue 1 Article 4 1951 The Talmud--A Gateway to the Common Law Charles Auerbach Follow this and additional works at: https://scholarlycommons.law.case.edu/caselrev Part of the Law Commons Recommended Citation Charles Auerbach, The Talmud--A Gateway to the Common Law, 3 W. Rsrv. L. Rev. 5 (1951) Available at: https://scholarlycommons.law.case.edu/caselrev/vol3/iss1/4 This Article is brought to you for free and open access by the Student Journals at Case Western Reserve University School of Law Scholarly Commons. It has been accepted for inclusion in Case Western Reserve Law Review by an authorized administrator of Case Western Reserve University School of Law Scholarly Commons. 1951] The Talmud - A Gateway To The Common Law Charles Auerbach JEWISH LAW has its source in the Divine Commandments, precepts and ordinances given to the children of Israel through Moses at Mt. Sinai and called the Torah (Torah M'Sinai). In Hebrew, these five books of Moses are referred to as Torah Shebiktab (the written law). They constitute the bedrock of all Jewish law. These commandments, precepts and ordinances as set forth in the written law are enunciatory in nature and required much interpretation. There evolved, therefore, through the many generations, a great mass of oral teachings interpreting these laws, so multifarious as to require orderly arrange- ment. The work of assem- CHARLEs AUERBACH (A.B., 1920, LLB., bling this vast accumula- 1922, Western Reserve University) is a prac- tion of laws and traditions ricing attorney in Cleveland, a member of the faculty of Cleveland-Marshall Law School, and was begun by the great and chairman of the Court of Conciliation and noble expounder of the Arbitration of the Cleveland Jewish Comma- law, Hillel, about 200 B.C. -
And the Emergence of Written Legislation in Archaic and Classical Greece
‘Oral law’ and the Emergence of Written Legislation in Archaic and Classical Greece Henry Peter Linscott UCL PhD in Classics Declaration I, Henry Peter Linscott confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. 2 Abstract This thesis aims to understand the social structures and normative language that underpinned the concept of law in the Greek poleis of the 7th and 8th centuries BCE, and the ways their legal cultures evolved as they began to produce written legislation. It will begin by identifying the social structures recognised in the poetry of Homer and Hesiod, and the areas of dispute that appear to have triggered formal resolution processes, and use these to examine the mechanisms for regulating issues of violence, sexual access, property and inheritance before written law, and consider the concerns that may have driven poleis to seek new solutions to social problems. Since law is as much a phenomenon of language as of behaviour, it will then proceed to analyse the syntactical structures and diction for articulating norms in the oaths and gnōmai of Homeric and Hesiodic verse and will show that the capacity to produce complex, prescriptive, structured rules which expressed the consequences of actions was already in use in Hesiodic collections of normative principles and Homeric promissory oaths. It will also seek to compare these features with societies in the Near East which suggest that the Greeks’ normative culture did not develop in isolation but was also likely to have engaged with the customs and legal systems of their neighbours. -
Significant Texts and Writings
Significant Texts and Writings Language The Jewish nation has spoken many different languages during its long history. Biblical and Modern Hebrew belong to the Semitic family of languages. There is evidence of Semitic languages being used as far back as 2500 BCE. The most widely spoken Semitic languages today are Arabic and Hebrew, but there are other Semitic languages in use. These include Maltese; African languages such as Amharic, Tigrinya, and Tigre; a number of other languages and dialects used in the Middle East in countries such as Syria and Turkey; and other languages in the Arabian Peninsula and North Africa. Historically, Semitic languages have played an important role in religious expression. These include Arabic in Islam, Biblical Hebrew and Aramaic in Judaism, Ge’ez in Ethiopian Christianity, as well as Syriac and Chaledean in Nestorian Christianity. Biblical Hebrew was the language spoken by the ancient Jews during biblical times. Throughout history, Jewish people learned this biblical language in order to read the scriptures and pray. As for their daily lives, Yiddish (Ashkenazi Jews) and Ladino (Sephardic Jews) became the most prominent. The establishment of the State of Israel and the destruction of East European Jewry essentially tipped the scales in favour of modern Hebrew. The Hebrew language underwent a process of revival: from a “dead language” of scriptures and prayer books, Hebrew was transformed into a dynamic, modern language. In the contemporary Jewish world, Hebrew is unchallenged in its claim to being the Jewish language, although it is mostly Israeli Jews who can actually use it. Outside of Israel, most Jews speak the language of the country that they reside in; however, Hebrew is the language used by most Jews for prayer and other religious observances and rites. -
Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts Samuel J
Hastings Constitutional Law Quarterly Volume 24 Article 4 Number 2 Winter 1997 1-1-1997 Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts Samuel J. Levine Follow this and additional works at: https://repository.uchastings.edu/ hastings_constitutional_law_quaterly Part of the Constitutional Law Commons Recommended Citation Samuel J. Levine, Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts, 24 Hastings Const. L.Q. 441 (1997). Available at: https://repository.uchastings.edu/hastings_constitutional_law_quaterly/vol24/iss2/4 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Constitutional Law Quarterly by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts By SAMUEL J. LEvINE* Table of Contents I. An Introduction to Interpretation in Jewish Law, with References to American Constitutional Theory ......... 444 A. Sources and Methods of Interpretation ............. 447 1. Interpretations Revealed to Moses at Sinai ..... 447 2. Exegetical Interpretation of the Text ........... 448 3. Logic and Observation .......................... 448 4. Methods of Interpretation in Practice ........... 448 B. Interpretative Expansion and Limitation ............ 451 1. M itzvot ......................................... 451 -
Degruyter Opphil Opphil-2020-0140 664..680 ++
Open Philosophy 2020; 3: 664–680 Changing One’s Mind: Philosophy, Religion and Science Omer Michaelis* Crisis discourse and framework transition in Maimonides’ Mishneh Torah https://doi.org/10.1515/opphil-2020-0140 received September 10, 2020; accepted September 23, 2020 Abstract: In his works from the past decade, Menachem Fisch offered an analysis of a crucial distinction between two modes of rationalized transformation: an intra-framework transformation and an inter-framework one, the latter entailing a revolutionary shift of the framework itself. In this article, I analyze the attempt to produce such a framework transition in the tradition of Jewish Halakha (i.e., Jewish Law) by one of the key figures in its history, Moses Maimonides (1135–1204), and to explore how this transition was rationalized and promoted by the utilization of crisis discourse. Using discourse analysis, I analyze the introduction to Maimonides’ great legal code, Mishneh Torah, and explore the modes by which he sought to establish, install and stabilize a homogenous and centralistic legal order at the center of which will lie one – that is, his own – Halakhic book. Keywords: Maimonides, Jewish Halakha, framework transition, Mishneh Torah, Medieval Judaism, crisis discourse, Menachem Fisch 1 Introduction In his works from the past decade, Menachem Fisch offered an analysis of a crucial distinction between two modes of rationalized transformation: an intra-framework transformation and an inter-framework one, the latter entailing a revolutionary shift of the framework itself. The specific philosophical problematics of the inter-framework transformation have been explored in both Fisch’s collaborative study with Itzhak Benbaji, The View from Within (2013) and in his independent study, Creatively Undecided (2017).¹ The point of departure for both works is the critical enterprise of Immanuel Kant, and in particular the Kantian realiza- tion in the First Critique with regard to judgments that are constituted by a set of a priori principles, i.e., framework dependent. -
Abortion and the Jewish Ethical Tradition: Is There a Single Authentic Position Larry V
Yale University EliScholar – A Digital Platform for Scholarly Publishing at Yale Yale Medicine Thesis Digital Library School of Medicine 1988 Abortion and the Jewish ethical tradition: is there a single authentic position Larry V. Amsel Yale University Follow this and additional works at: http://elischolar.library.yale.edu/ymtdl Recommended Citation Amsel, Larry V., "Abortion and the Jewish ethical tradition: is there a single authentic position" (1988). Yale Medicine Thesis Digital Library. 2346. http://elischolar.library.yale.edu/ymtdl/2346 This Open Access Thesis is brought to you for free and open access by the School of Medicine at EliScholar – A Digital Platform for Scholarly Publishing at Yale. It has been accepted for inclusion in Yale Medicine Thesis Digital Library by an authorized administrator of EliScholar – A Digital Platform for Scholarly Publishing at Yale. For more information, please contact [email protected]. library YALE MEDICAL LIBRARY Permission for photocopying or microfilming of "_ A Ipqy f, cr1-' &*■<( fb'L ^ is Tl* t <:*.( /ip-r? 11 (Title of thesIs) for the purpose of individual scholarly consultation or refer¬ ence Is hereby granted by the author. This permission is not to be Interpreted as affecting publication of this work or otherwise placing it In the public domain, and the author re¬ serves all rights of ownership guaranteed under common law protection of unpublished manuscripts. Signature of Author Date hug 241988 Digitized by the Internet Archive in 2017 with funding from The National Endowment for the Humanities and the Arcadia Fund https://archive.org/details/abortionjewishetOOanse Abortion and the Jewish Ethical Tradition Is There a Single Authentic Position A thesis submitted to the Yale University- School of Medicine in Partial Fulfillment of the Requirements for the Degree of Doctor of Medicine by Larry V. -
Oral-Torah-14Mf5hf.Pdf
Chapter 3 |ewish Concepts Concepts of Scripture in Rabbinic |udaism of Scripture Oral Torah and Written Torah A Comp arative Introduction Steven D. Frøøde EDJTED BY lntroduction Benjamin D. Sommer If at the center of fudaism is "the booki'meaning the Hebrew/fewish Bible (TaNaKh),r at the core of the Iewish Bible is the Torah, the Five Books of Moses (Pentateuch/Humash), traditionally thought to have been revealed by God via Moses to the Israelites standing at the foot of Mt. Sinai. How- ever, from the perspective of the ancient rabbis (ca. 7o-5oo CE, in the Land of Israel and in Babylonia), who came to define, even more than did the Hebrew Bible, the practice and meaning of |udaism in all of its subsequent varieties, fudaism is less based on the written biblical record of revelation than by an accompanying oral human elaboration, with the latter consti- tuting as much "words of Torah" as the former. The former is referred to as "Torah that is in writing' (torah she-bikhtav), while the latter is known as "Torah that is by the mouth" (torah she-be'al peh), or, alternativel¡ as denoted by their modes of performance, that which is read from a writ- ten text (miqra'lScripfure) and that which is recited or repeated without recourse to a written Grt (mishnøh). The former consists of a fixed, closed text, the latter of fluid oral transmission and expansion. The former is the record of divinely revealed laws, the sacred history of ancient Israel, and the utterances of divinely inspired prophets and teachers of wisdom. -
“Torah in the Mouth”: an Introduction to the Rabbinic Oral Law
“Torah in the Mouth”: An Introduction to the Rabbinic Oral Law avram r. shannon Avram R. Shannon ([email protected]] is an assistant professor of ancient scripture at BYU. ne of the primary characteristics of modern Judaism, as it developed Ofrom its earliest forms, is the acceptance of what is commonly known as the oral law.1 Over the thousands of years of Jewish/Christian interac- tion and discourse, Christians—including Latter-day Saints—have tried to understand the oral law and how it relates to their own beliefs and practices. In the historical relationship between Christianity and Judaism, this has sometimes led to the propagation of anti-Semitic beliefs, even unknowingly. When teaching about Judaism, whether in the context of the New Testament or world religions, it is important for Latter-day Saint teachers and religious educators to properly understand how Jews, especially ancient Jews, under- stood the oral law in order to help our students gain a greater appreciation for the world Jesus Christ lived in and to better help them follow the advice of Mormon and avoid “making game of the Jews” (3 Nephi 29:8). Because it is addressed to our day (see Mormon 8:35), it is worth helping our students take Mormon’s warning seriously. Carl Schleicher, Wikimedia Commons. Wikimedia Carl Schleicher, Much of the difficulty in dealing with the oral law is centered in It is important for religious educators to properly understand how Jews, especially ancient Jews, understood Christianity’s sometimes troubled relationship with the written law. How the oral law in order to help students gain a greater appreciation for the world in which Jesus lived.