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BRURIAH | YAFFA EPSTEIN March 2014 | Adar II 5774 [email protected] Bruriah – Truth, Myth and the Construction of the Ideal Woman 1) תוספתא מסכת כלים פרק ד הלכה יז Tosefta Tractate Kelim 4:17 (1 תנור מאימתי מקבל טומאה?…. ...?(An oven – from when does it acquire tumah (impurity מאימתי טהרתו? אמר ר' חלפתא איש כפר From when does it become tahor (pure)?1 חנניא אני שאלתי את שמעון בן חנניא Rabbi Halaftah from the village of Hanninah said: “I asked Shimon ששאל את בנו של ר' חנניא בן תרדיון ben Hannanyah who asked the son of Rabbi Hanninah Ben Tradyon ואמר משיסיענו ממקומו ובתו אומרת and he said when you move it from its place, and his daughter said משיפשט את חלוקן כשנאמרו דברים לפני when you disassemble its pieces. When these things were stated ר' יהודה בן בבא אמר יפה אמרה בתו before Rabbi Yehudah ben Baba he said: 'Better stated was the מבנו: "'.daughter then the son Questions for reflection: How is Bruriah portrayed here? Is she a positive character? Why do you think Bruriah's comment was accepted? 2( תלמוד בבלי מסכת פסחים דף סב Babylonian Talmud, Tractate Pesachim 62b (2 עמוד ב :Rabbi Simlai came before Rabbi Yochanan and requested of him רבי שמלאי אתא לקמיה דרבי יוחנן, אמר Let the Master teach me the “Book of Genealogies”. He (Rabbi“ ליה: ניתני לי מר ספר יוחסין. - אמר Yochanan) replied: “Where are you from?” He answered “From Lod ליה: מהיכן את? אמר ליה: מלוד. והיכן a city in Israel).” He asked him, “And where is your dwelling?” “In) מותבך? בנהרדעא. אמר ליה: אין נידונין Nehardea (a city in Babylonia).” He said to him, “We do not discuss לא ללודים ולא לנהרדעים, וכל שכן דאת it with the Lodians or the Nehardeans, and how much more so with מלוד ומותבך בנהרדעא. כפייה וארצי. ”?!?you who are from Lod and live in Nehardea אמר ליה: ניתנייה בשלשה ירחי. שקל But he (Rabbi Simlai) urged him and he consented. “Let us learn it קלא פתק ביה, אמר ליה: ומה ברוריה in three months,” he said. Rabbi Yochanan took a clump of earth and דביתהו דרבי מאיר, ברתיה דרבי חנניה threw it at him and said, “Bruriah – the wife of Rabbi Meir and בן תרדיון, דתניא תלת מאה שמעתתא daughter of Rabbi Haninnah ben Teradyon, who studied three ביומא משלש מאה רבוותא - ואפילו הכי hundred laws from three hundred Rabbis in one day, and even she לא יצתה ידי חובתה בתלת שנין, ואת could not fulfill her obligation (i.e. learn this book properly) in three אמרת בתלתא ירחי? ”?!?years – you want to learn it in three months Questions for reflection: In this source – Bruriah is used as a standard of some kind – do you think this is positive or negative? What does this tell you about how the Rabbis understood her character? 3( תלמוד בבלי מסכת ברכות דף י עמוד א Babylonian Talmud Tractate Brachot 10a (3 הנהו בריוני דהוו בשבבותיה דרבי מאיר והוו קא There once were some thugs in the neighborhood of Rabbi מצערו ליה טובא, הוה קא בעי רבי מאיר רחמי Meir who caused him great distress. He accordingly prayed עלויהו כי היכי דלימותו. אמרה ליה ברוריא that they should die. His wife Bruriah said to him, “What are דביתהו: מאי דעתך? - משום דכתיב: +תהלים you thiking? After all it is written – “Let sins cease” (Psalms ק"ד+ יתמו חטאים, מי כתיב חוטאים? חטאים Is it written – “Let sinners cease”?! No – it is written .(104:35 כתיב! ועוד, שפיל לסיפיה דקרא: ורשעים עוד sins! Furthermore look at the end of the verse – “And let אינם, כיון דיתמו חטאים - ורשעים עוד אינם? wicked men be no more”. Since the sins will cease there will אלא, בעי רחמי עלויהו דלהדרו בתשובה - be no more wicked people! Rather pray for them that they ורשעים עוד אינם. בעא רחמי עלויהו והדרו should repent and there will be no more wicked people." He בתשובה. .did pray for them and they repented 1 Please note: According to Jewish Law an object can only acquire impurity if it is a whole/complete object. If it is broken, then it is not capable of acquiring impurity. The question in this source is – when do we consider an oven to be broken/incomplete? 1|4 BRURIAH | YAFFA EPSTEIN March 2014 | Adar II 5774 [email protected] Questions for reflection: What are we told here about Rabbi Meir's attitude to those who he dislikes? What is Bruriah's attitude? Why do you think the Rabbis choose Bruriah to teach us this lesson? 4( תלמוד בבלי מסכת ברכות דף י. Babylonian Talmud Tractate Brachot 10a (4 אמר לה ההוא מינא לברוריא: כתיב A heretic once said to Bruriah: “It is written – ‘Sing oh Barren +ישעיהו נד+ רני עקרה לא ילדה, משום women.’2 Does she sing because she can not bear?” She answered דלא ילדה - רני? אמרה ליה: שטיא! שפיל Fool! Look at the end of the verse – ‘For the children of the desolate“ לסיפיה דקרא, דכתיב: כי רבים בני שוממה will be many more than the children of the married women said the מבני בעולה אמר ה'; אלא מאי עקרה לא Lord.’ So what then is this barren woman? This refers to the ילדה - רני כנסת ישראל שדומה לאשה community of Israel that is compared to a barren woman in that the עקרה שלא ילדה בנים לגיהנם כותייכו. ”!Jews do not bare sons for Hell like you Questions for reflection: How is Bruriah portrayed here? Why do you think she is the character chosen to respond to the heretic? 5( תלמוד בבלי מסכת עירובין דף נג עמוד ב - נד Babylonian Talmud Tractate Eruvin 53b – 54a (5 עמוד א Bruriah once came upon a student who was learning Torah ברוריה אשכחתיה לההוא תלמידא דהוה קא גריס quietly (i.e. in a whisper) . She rebuked him, and said, “Is it בלחישה, בטשה ביה, אמרה ליה: לא כך כתוב +שמואל not written "Ordered in all things and preserved"; if it is ב' כ"ג+ ערוכה בכל ושמרה, אם ערוכה ברמ"ח אברים ordered in your two hundred and forty-eight limbs it will be שלך - משתמרת, ואם לאו - אינה משתמרת. .preserved, otherwise it will not be preserved Questions for reflection: What message is Bruriah giving to this young student? Do you think this is her student? Why or why not? 6( משלי פרק ל"א:א Proverbs 31:1 (6 אֵשֶׁת חַיִל מִי יִמְצָא וְרָ חֹק מִפְנִינִים מִכְרָ ּה: :A woman of valor who can find, her price is fare beyond pearls 7( מדרש משלי בובר( פרשה לא( Midrash on Proverbs 31:10 (7 ד"א אשת חיל מי ימצא. אמרו מעשה היה בר' A woman of valor who can find? They say, it once happened that מאיר שהיה יושב ודורש בבית המדרש בשבת Rabbi Meir sat learning Torah on a Shabbat afternoon in the House במנחה, ומתו שני בניו, מה עשתה אמן הניחה of Study. While he was there his two sons died. What did their שניהם על המטה ופרשה סדין עליהם, במוצאי mother do? She laid them upon the bed and spread a thin linen cloth שבת בא ר' מאיר מבית המדרש לביתו, אמר over them. At the end of Shabbat, Rabbi Meir came home and asked לה היכן שני בני, אמרה לבית המדרש הלכו, her, “Where are my sons?” She replied, “They went to the House of אמר לה צפיתי לבית המדרש ולא ראיתי Study.” He said, “I did not see them there.” She gave him the אותם, נתנו לו כוס של הבדלה והבדיל, חזר Havdalah cup and he said the blessing for Havdalah. Then he asked ואמר היכן שני בני, אמרה לו הלכו למקום again, “Where are my sons?” She said, “They went to another place אחר ועכשיו הם באים, הקריבה לפניו המאכל and they are coming.” Then she gave him food to eat, and he ate and ואכל ובירך, לאחר שבירך אמרה לו רבי said the blessing. Then she said, “My teacher, I have a question to ]שאלה אחת יש לי לשאול לך, אמר לה אמרי ask you.” He said, “Ask it.” She said, “My teacher, early today a שאלתך, אמרה לו רבי ]קודם היום בא אדם man came here and gave me something to keep for him, and now he אחד ונתן לי פקדון, ועכשיו בא ליטול אותו, has returned to ask for it back. Shall we return it to him or not?” He נחזיר לו או לא, אמר לה בתי מי שיש פקדון replied, “My daughter, he who has received something on deposit 2This is a quote from a verse in Isaiah 54:1, which reads "Sing, barren woman, who has not had children, break forth into singing, and cry aloud, you who did not give birth" The question here is – why is a barren woman so joyous? 2|4 BRURIAH | YAFFA EPSTEIN March 2014 | Adar II 5774 [email protected] אצלו הוא צריך להחזירו לרבו, אמרה לו רבי must surely return it to his owner.” She replied, “Without your חוץ מדעתך לא הייתי נותנת אצלו, מה עשתה knowledge, I would not return it.” Then she took him by the hand תפשתו בידה, והעלה אותו לאותו חדר, and brought him to the bed and took away the cloth and he saw his והקריבה אותו למטה, ונטלה סדין מעליהם, sons lying dead upon the bed. Then he began to weep and said about וראה שניהם מתים ומונחים על המטה, התחיל each, “Oh my son, my son; oh my teacher my teacher. They were בוכה ואומר בני בני רבי רבי, בני בדרך ארץ, my sons, because thus is the way of the world, but they were my ורבי שהיו מאירין פני בתורתן, באותה שעה teachers because they gave light to their father’s face through their אמרה לו לר' מאיר רבי לא כך אמרת לי אני knowledge of the Torah.” Then his wife said to him, “Did you not צריך להחזיר הפקדון לרבו, אמר, ה' נתן וה' say to me that one must return a deposit to its owner? Does it not לקח יהי שם ה' מבורך )איוב א כא(.
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    A PUBLICATION OF THE RABBINIC ALUMNI OF THE RABBI ISAAC ELCHANAN THEOLOGICAL SEMINARY • AN AFFILIATE OF YESHIVA UNIVERSITY CHAV RUSA Volume 45 • Number 2 אין התורה נקנית אלא בחבורה (ברכות סג:) January 2011 • Shevat 5771 In This Issue Divrei Torah from: Rabbi Meir Goldwicht Rabbi Dr. David Horwitz Rabbi Naphtali Weisz ראש השנה לאילנות New Rabbinic On Being a Maggid: Advisory The Storytelling of Committee Rabbi Hershel Schachter Page 4 Page 15 In This Issue Rabbi Isaac Elchanan Theological Seminary Page 3 News from RIETS The 2010 RIETS dinner, a reunion shiur for former Richard M. Joel students of Rabbi Hershel Schachter, and the new PRESIDENT, YESHIVA UNIVersity Rabbinic Advisory Committee. Rabbi Dr. Norman Lamm CHANCELLOR, YeshiVA UNIVersity ROSH HAYESHIVA, RIETS Rabbi Julius Berman C hairman of the B oard of T rustees , R I E T S Page 12 Musmakhim in the Limelight Longevity in the rabbinate Rabbi Yona Reiss M A X and M arion G ri L L Dean , R I E T S Rabbi Kenneth Brander DAVID MITZNER DEAN, CENTER for THE JEWISH FUTURE Rabbi Zevulun Charlop DEAN EMERITUS, RIETS SPECIAL ADVISOR to THE PRESIDENT ON YeshiVA Affairs Page 18 Practical Halachah A Renewable Light Unto the Nations Rabbi Robert Hirt VICE PRESIDENT EMERITUS, RIETS By Rabbi Naphtali Weisz Rabbi Chaim Bronstein Administrator, RIETS Page 5 Special Feature Page 15 Special Feature CHAVRUSA Orthodox Forum Marks On Being a Maggid: A Look A PUBLication OF RIETS RABBINIC ALUMNI 20 Years of Service to the at the Storytelling of Rabbi Rabbi Ronald L. Schwarzberg Community Hershel Schachter Director, THE MORRIS AND Gertrude BIENENFELD By Zev Eleff D epartment of J ewish C areer D E V E Lopment AND PLacement Page 6 Divrei Chizuk Page 19 Book Reviews Rabbi Elly Krimsky A Potential Holiday Editor, CHAVRUSA By Rabbi Meir Goldwicht Page 8 Back to the Page 21 Lifecycles Rabbi Levi Mostofsky Associate Editor, CHAVRUSA Beit Midrash Tu Bi-Shevat and the Sanc- Ms.
  • To All the Boys Who Are Emotionally Sixteen Shifra Lindenberg Web & Social Media Manager Dear Boys, Commit to One Person

    To All the Boys Who Are Emotionally Sixteen Shifra Lindenberg Web & Social Media Manager Dear Boys, Commit to One Person

    WWW.YUOBSERVER.ORG Volume LXV Issue III November 2018 To All the Boys who are Emotionally Sixteen Shifra Lindenberg Web & Social Media Manager Dear boys, commit to one person. I agree with to these relationships that you keep them happy. She’ll find someone Yes, boys. Not men, not guys, you on that. However, the real forming, boys. If the girl feels the who sees her for the incredible boys. Because you didn’t really reason you aren’t ready is that you same as you, in just wanting to individual that she is and puts in the become a man when you turned don’t want to be ready. have companionship so she isn’t work to love her because he loves thirteen, you didn’t completely find You’re comfortable in your lonely, and not because she loves her. yourself during your gap year - if fleeting relationships with girls that you, there may not be damage But you? You’ll keep searching you did take one - and you aren’t hold little to no real commitment. because she wasn’t emotionally for someone who’ll temporarily fill grown up now. It’s so much easier to have a invested in you. You used her, and your void of loneliness, like you’ve Because you’re still growing pseudo-serious relationship with a she used you. But if the girl cared been doing since high school. up. You’re either just turning twenty girl for six to eight months than to about and invested in you, she’ll That’s why you’re emotionally or you’re in your early twenties.
  • Beruriah and Rachel: Two Women in the Talmud

    Beruriah and Rachel: Two Women in the Talmud

    1 BERURIAH AND RACHEL: TWO WOMEN IN THE TALMUD BERURIAH It is not very often that we find the name of a woman mentioned in the Talmud. Beruriah was one such exception, a great Jewish woman whose wisdom, piety, and learning inspire us to this day. Beruriah lived about one hundred years after the destruction of the Second Temple, which occurred in the year 70 CE. She was the daughter of the great Rabbi Chananiah ben Teradion, who was one of the "Ten Martyrs" whom the Romans killed for spreading the teachings of the Torah among the Jewish people. Beruriah was not only the daughter of a great man but was also the wife of an equally great sage, the saintly Rabbi Meir, one of the most important teachers of the Mishnah. The Talmud tells us many stories about Beruriah. She studied three hundred matters pertaining to Halachah (Jewish law) every day, which would be quite an amazing feat for any scholar. Thus, the Sages frequently asked her views regarding matters of law, especially those laws which applied to women. For instance, the Sages had different opinions about the law of purity and asked Beruriah for her opinion. Rabbi Judah sided with her and recognized her authority. There was another case where there was a dispute between Beruriah and her brother. One of the greatest authorities was asked to judge the case and he said: "Rabbi Chananiah's daughter Beruriah is a greater scholar than his son." Beruriah was very well versed in the Holy Scriptures and could quote from them with ease.
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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.