Torah from Heaven שבת פ״ו ב:ה׳-פ״ז א:ח׳ תנו רבנן בששי בחדש ניתנו עשרת
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ONEIROCRITICS and MIDRASH on Reading Dreams and the Scripture
ONEIROCRITICS AND MIDRASH On Reading Dreams and the Scripture Erik Alvstad A bstr act In the context of ancient theories of dreams and their interpretation, the rabbinic literature offers particularly interesting loci. Even though the view on the nature of dreams is far from un- ambiguous, the rabbinic tradition of oneirocritics, i.e. the discourse on how dreams are interpreted, stands out as highly original. As has been shown in earlier research, oneirocritics resembles scriptural interpretation, midrash, to which it has lent some of its exegetical rules. This article will primarily investigate the interpreter’s role in the rabbinic practice of dream interpretation, as reflected in a few rabbinic stories from the two Talmuds and from midrashim. It is shown that these narrative examples have some common themes. They all illustrate the polysemy of the dream-text, and how the person who puts an interpretation on it constructs the dream’s significance. Most of the stories also emphasize that the outcome of the dream is postponed until triggered by its interpretation. Thus the dreams are, in a sense, pictured as prophetic – but it is rather the interpreter that constitutes the prophetic instance, not the dream itself. This analysis is followed by a concluding discussion on the analogical relation between the Scripture and the dream-text, and the interpretative practices of midrash and oneirocritics. he striking similarities between the rabbinic traditions of Scriptural exegesis, midrash, and the rabbinic practice of Tdream interpretation, -
אוסף מרמורשטיין the Marmorstein Collection
אוסף מרמורשטיין The Marmorstein Collection Brad Sabin Hill THE JOHN RYLANDS LIBRARY UNIVERSITY OF MANCHESTER Manchester 2017 1 The Marmorstein Collection CONTENTS Acknowledgements Note on Bibliographic Citations I. Preface: Hebraica and Judaica in the Rylands -Hebrew and Samaritan Manuscripts: Crawford, Gaster -Printed Books: Spencer Incunabula; Abramsky Haskalah Collection; Teltscher Collection; Miscellaneous Collections; Marmorstein Collection II. Dr Arthur Marmorstein and His Library -Life and Writings of a Scholar and Bibliographer -A Rabbinic Literary Family: Antecedents and Relations -Marmorstein’s Library III. Hebraica -Literary Periods and Subjects -History of Hebrew Printing -Hebrew Printed Books in the Marmorstein Collection --16th century --17th century --18th century --19th century --20th century -Art of the Hebrew Book -Jewish Languages (Aramaic, Judeo-Arabic, Yiddish, Others) IV. Non-Hebraica -Greek and Latin -German -Anglo-Judaica -Hungarian -French and Italian -Other Languages 2 V. Genres and Subjects Hebraica and Judaica -Bible, Commentaries, Homiletics -Mishnah, Talmud, Midrash, Rabbinic Literature -Responsa -Law Codes and Custumals -Philosophy and Ethics -Kabbalah and Mysticism -Liturgy and Liturgical Poetry -Sephardic, Oriental, Non-Ashkenazic Literature -Sects, Branches, Movements -Sex, Marital Laws, Women -History and Geography -Belles-Lettres -Sciences, Mathematics, Medicine -Philology and Lexicography -Christian Hebraism -Jewish-Christian and Jewish-Muslim Relations -Jewish and non-Jewish Intercultural Influences -
Sorry Seems to Be the Hardest Word. Four Talmudic Stories of Forgiveness הרב אלכס ישראל
Sorry Seems to Be the Hardest Word. Four Talmudic Stories of Forgiveness www.alexisrael.org| הרב אלכס ישראל משנה יומא דף פה ע מוד ב Yoma 85a עבירות שבין אדם למקום - יום הכפורים מכפר, עבירו ת MISHNA: Yom Kippur atones for transgressions between a person שבין אדם לחבירו - אין יום הכפורים מכפר, עד שירצה א ת and God, however, for transgressions between a person and another, Yom Kippur does not atone until one חבירו. דרש רבי אלעזר בן עזריה: מכל חטאתיכם לפני ה' appeases the other person. תטהרו עבירות שבין אדם למקום - יום הכפורים מכ פר, Similarly, Rabbi Elazar ben Azarya taught that point from the עבירות שבין אדם לחבירו - אין יום הכפורים מכפר, עד verse: “From all your sins you shall be cleansed before the שירצה את חבירו Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a תלמוד בבלי מסכת יומא דף פ ז person and another, Yom Kippur does not atone until he אמר רבי יצחק: כל המקניט את חבירו, אפילו בדברים - …appeases the other person צריך ל פייסו שנאמר (משלי ו, א( בני אם ערבת לרע ך TALMUD 87a R. Isaac said: Whosoever offends his neighbour, even תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני … (only verbally, must appease him, as it states in Proverbs (6:1 והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממ ון R. Hisda said: He should endeavour to pacify him through three groups of three people each… יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים ואמר R. -
THE LAW" and the LAW of CHANGE* (Concluded.)
"THE LAW" AND THE LAW OF CHANGE* (Concluded.) B. The Mishnah Cycle. The next cycle, that between the Old Testament canon and the Mishnah, is better known to us for its political and religious history than for its legal development. It is the period of the Second Temple, of the Maccabees, of the birth of Christianity, of the Wars of the Jews, of the destruction of the Temple and of the dispersion of the Jewish people. These great events did not pass without influencing the development of Jewish law, but the period furnishes a remarkable instance of how the common people's law takes its natural course in spite of catastrophes. We are told that Simeon the Righteous, the last of the Men of the Great Assembly, was followed by Antigonus of Soko and he by ZiIghth, "pairs," who through four generations conserved the traditions to the days of Hillel and Shammai. Four generations of Tanna'im (tanra'dm, "teachers," a title in this period), the schools of Hillel and Shanmai, carry on the tradition until the next codification, the Mishnah. Though very little has been written of the steps by which this law grew-and for this reason I shall study the period more fully than the others-we have suffi- cient evidence to support the view that glossation (including fictions), commentation (including equity) and legislation, so far as it appeared, followed each other in the usual order. Of the first step, the verbal expounding of the Bible, we havo several kinds of evidence. The reading of the Torah and the explaining of passage by passage in the synagogfie is supposed to go back to Ezra.3 5 This method of the study and application of the law to which the name of Midrash (midhrash,from ddrash, "to expound") has been given is, according to a very old reliable tradition, to be ascribed to the pre-tannaitic period. -
Humor in Talmud and Midrash
Tue 14, 21, 28 Apr 2015 B”H Dr Maurice M. Mizrahi Jewish Community Center of Northern Virginia Adult Learning Institute Jewish Humor Through the Sages Contents Introduction Warning Humor in Tanach Humor in Talmud and Midrash Desire for accuracy Humor in the phrasing The A-Fortiori argument Stories of the rabbis Not for ladies The Jewish Sherlock Holmes Checks and balances Trying to fault the Torah Fervor Dreams Lying How many infractions? Conclusion Introduction -Not general presentation on Jewish humor: Just humor in Tanach, Talmud, Midrash, and other ancient Jewish sources. -Far from exhaustive. -Tanach mentions “laughter” 50 times (root: tz-cho-q) [excluding Yitzhaq] -Talmud: Records teachings of more than 1,000 rabbis spanning 7 centuries (2nd BCE to 5th CE). Basis of all Jewish law. -Savoraim improved style in 6th-7th centuries CE. -Rabbis dream up hypothetical situations that are strange, farfetched, improbable, or even impossible. -To illustrate legal issues, entertain to make study less boring, and sharpen the mind with brainteasers. 1 -Going to extremes helps to understand difficult concepts. (E.g., Einstein's “thought experiments”.) -Some commentators say humor is not intentional: -Maybe sometimes, but one cannot avoid the feeling it is. -Reason for humor not always clear. -Rabbah (4th century CE) always began his lectures with a joke: Before he began his lecture to the scholars, [Rabbah] used to say something funny, and the scholars were cheered. After that, he sat in awe and began the lecture. [Shabbat 30b] -Laughing and entertaining are important. Talmud: -Rabbi Beroka Hoza'ah often went to the marketplace at Be Lapat, where [the prophet] Elijah often appeared to him. -
Akkadian Healing Therapies in the Babylonian Talmud
MAX-PLANCK-INSTITUT FÜR WISSENSCHAFTSGESCHICHTE Max Planck Institute for the History of Science 2004 PREPRINT 259 M. J. Geller Akkadian Healing Therapies in the Babylonian Talmud Part II of the article will appear in a conference volume entitled, Magic and the Classical Tradition, edited by W. Ryan and C. Burnett (Warburg Institute, London) AKKADIAN HEALING THERAPIES IN THE BABYLONIAN TALMUD M. J. Geller Abstttracttt The Babylonian Talmud preserves some of the very latest traditions from Babylonia from the period when cuneiform script was still legible, and one of the last uses of cuneiform tablets was to consult the ancient 'sciences' of astronomy (including astrology), mathematics, omens, and healing (medicine including magic). The present study will argue that throughout the third century CE rabbis in Babylonia continued to acquire technical information from Babylonian scholars who could read cuneiform, and some of this information was translated into Aramaic and was recorded haphazardly in the academic discussions of the Talmud. The nature of the Talmudic sources and the final redaction of the complex work meant that traditions from Graeco-Roman Palestine were mixed in with local traditions from Babylonia, and the dichotomy is particularly evident in fields of medicine and magic, in which clear distinctions can be made between Greek and Akkadian approaches to healing. The present work, in two parts, is an attempt to sort out the source material according to whether it originates from Babylonia or not, and to focus on Akkadian parallels -
The Talmud of Jerusalem
THE TALMUD OP JEEUSALEM. TRANSLATED FOB THE FIRST TIME BY Dr. MOSES SCHWAB, OF THE "iilBLlOTHKqUE NATIOXALR," I'AKIS. .Jit. (>' (.'. VOL. L BEI^AKHOTH[. WILLIAMS AND NOEGATE, 14, HENRIETTA STREET, COVENT GARDEN. 1886. 5 PEEFAGE. The Talmud has very often been spoken of, but is little known. The very great linguistic difficulties, and the vast size of the work, have up to the present time prevented the effecting of more than the translation of the Mishna only into Latin and, later, in German. At the instance of some friends, we have decided upon publishing a complete textual and generally literal version of the Talmud, that historical and religious work which forms a continuation of the Old and even of the New Testament.^ "We are far from laying claim to a perfect translation of all the delicate shades of expression belonging to an idiom so strange and variable, which is a mixture of neo-Hebrew and Chaldean, and concise almost to obscurity. We wish to take every opportunity of improving this work. A general introduction will be annexed, treating of the origin, composition, spirit, and history of the Talmud. This introduction will be accompanied by : 1st. An Alphabetical Index of all the incongruous subjects treated of in this vast and unwieldy Encyclo- paedia; 2nd. An Index of the proper and geographical names; 8rd. Concordantial Notes of the various Bible texts employed, permitting a reference to the commentaries made on them (which will sometimes serve a^ Errata). This general introduction can, for obvious reasons, only appear on the completion of the present version. -
Jews on Trial: the Papal Inquisition in Modena, 1598–1638
Jews on trial artwork 8/7/11 15:07 Page 1 J ews on tr STUDIES IN EARLY MODERN EUROPEAN HISTORY Jews on trial ‘A welcome addition to our knowledge ... the archival material has been handled with care and sensitivity’ The Papal Inquisition in Modena, Simon Ditchfield, University of York, UK 1598-1638 esearch on the Papal Inquisition in Italy has tended to centre on trials for ial Rheresy, witchcraft and possession of prohibited books, but little is known of the activities of the Inquisition with respect to practising Jews. This book explores the role of the Papal Inquisition in Modena, the status of Jews in the KATHERINE ARON-BELLER early modern Italian duchy and the fundamental disparity in Inquisitorial procedure regarding professing Jews. It also uses the detailed testimony to be found in trial transcripts to analyse Jewish interaction with Christian society in an early modern European community. Jews on trial concentrates on Inquisitorial activity during the period which historians have argued was the most active in the Inquisition’s history – the first forty years of the tribunal in Modena, from 1598 to 1638, the year of the Jews’ enclosure in the ghetto. This book will appeal to scholars of inquisitorial studies, social and cultural interaction in early modern Europe, Jewish Italian social history and anti-Semitism. Katherine Aron-Beller is a lecturer in Jewish History both at the Hebrew University of Jerusalem and at Tel Aviv University. In 2006-07 she served as a Visiting Assistant Professor at the George Washington University in Washington, DC AR ON-BELLER ‘The Strappada’ From Thomas Murner Die Entehrung Mariae durch die Juden, reproduced in Jahrbuch für Geschichte, Sprache und Literatur Elsass-Lothringen 21 (1905) ISBN 978-0-7190-8519-2 9 7 8 0 7 1 9 0 8 5 1 9 2 www.manchesteruniversitypress.co.uk Jews on trial Aron-Beller_01_TextAll.indd 1 18/02/2011 14:22 STUDIES IN EARLY MODERN EUROPEAN HISTORY This series aims to publish challenging and innovative research in all areas of early modern continental history. -
Appendix: a Guide to the Main Rabbinic Sources
Appendix: A Guide to the Main Rabbinic Sources Although, in an historical sense, the Hebrew scriptures are the foundation of Judaism, we have to turn elsewhere for the documents that have defined Judaism as a living religion in the two millennia since Bible times. One of the main creative periods of post-biblical Judaism was that of the rabbis, or sages (hakhamim), of the six centuries preceding the closure of the Babylonian Talmud in about 600 CE. These rabbis (tannaim in the period of the Mishnah, followed by amoraim and then seboraim), laid the foundations of subsequent mainstream ('rabbinic') Judaism, and later in the first millennium that followers became known as 'rabbanites', to distinguish them from the Karaites, who rejected their tradition of inter pretation in favour of a more 'literal' reading of the Bible. In the notes that follow I offer the English reader some guidance to the extensive literature of the rabbis, noting also some of the modern critical editions of the Hebrew (and Aramaic) texts. Following that, I indicate the main sources (few available in English) in which rabbinic thought was and is being developed. This should at least enable readers to get their bearings in relation to the rabbinic literature discussed and cited in this book. Talmud For general introductions to this literature see Gedaliah Allon, The Jews in their Land in the Talmudic Age, 2 vols (Jerusalem, 1980-4), and E. E. Urbach, The Sages, tr. I. Abrahams (Cambridge, Mass., and London: Harvard University Press, 1987), as well as the Reference Guide to Adin Steinsaltz's edition of the Babylonian Talmud (see below, under 'English Transla tions'). -
Yaacov Shavit an Imaginary Trio
Yaacov Shavit An Imaginary Trio Yaacov Shavit An Imaginary Trio King Solomon, Jesus, and Aristotle Die freie Verfügbarkeit der E-Book-Ausgabe dieser Publikation wurde ermöglicht durch den Fachinformationsdienst Jüdische Studien an der Universitätsbibliothek J. C. Senckenberg Frankfurt am Main und 18 wissenschaftliche Bibliotheken, die die Open-Access-Transformation in den Jüdischen Studien unterstützen. ISBN 978-3-11-067718-8 e-ISBN (PDF) 978-3-11-067726-3 e-ISBN (EPUB) 978-3-11-067730-0 This work is licensed under the Creative Commons Attribution 4.0 International Licence. For details go to http://creativecommons.org/licenses/by/4.0/. Das E-Book ist als Open-Access-Publikation verfügbar über www.degruyter.com, https://www.doabooks.org und https://www.oapen.org Library of Congress Control Number: 2020909307 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2020 Yaacov Shavit, published by Walter de Gruyter GmbH, Berlin/Boston Cover image: Statue of King Solomon and Christ in the center of the southern portal of the cathedral Notre-Dame of Strasbourg (Bas-Rhin, France), Wikimedia Commons, Public Domain. Printing and binding: CPI books GmbH, Leck www.degruyter.com Open-Access-Transformation in den Jüdischen Studien Open Access für exzellente Publikationen aus den Jüdischen Studien: Dies ist das Ziel der gemeinsamen Initiative des Fachinformationsdiensts Jüdische Studien an der Universitäts- bibliothek J. C. Senckenberg Frankfurt am Main und des Verlags Walter De Gruyter. Unterstützt von 18 Konsortialpartnern können 2020 insgesamt acht Neuerscheinungen im Open Access Goldstandard veröffentlicht werden, darunter auch diese Publikation. -
Current Jewish Questions Introduction to Rabbinic Ethics
Current Jewish Questions Introduction to Rabbinic Ethics I. General Responsibilities 1. תלמוד בבלי ברכות נה:א B. Berachot 55a .1 אמר רבי יצחק: אין מעמידין פרנס על R. Isaac said: We must not appoint a leader over a הצבור אלא אם כן נמלכים בצבור, Community without first consulting it, as it says: See, the שנאמר +שמות ל"ה+ ראו קרא ה' בשם Lord hath called by name Bezalel, the son of Uri. The Holy בצלאל. אמר לו הקדוש ברוך הוא למשה: משה, הגון עליך בצלאל? אמר One, blessed be He, said to Moses: Do you consider Bezalel לו: רבונו של עולם, אם לפניך הגון - לפני suitable? He replied: Sovereign of the Universe, if Thou לא כל שכן? אמר לו: אף על פי כן, לך :thinkest him suitable, surely I must also! Said [God] to him אמור להם. הלך ואמר להם לישראל: All the same, go and consult them. He went and asked הגון עליכם בצלאל? אמרו לו: אם לפני Israel: Do you consider Bezalel suitable? They replied: If the הקדוש ברוך הוא ולפניך הוא הגון - ,Holy One, blessed be He, and you consider him suitable לפנינו לא כל שכן? !surely we must 2. תלמוד בבלי תענית י:ב B. Ta'anit 10b .2 תנו רבנן: אל יאמר אדם תלמיד אני, The Rabbis have taught: Let not a man say, ‘I am but a איני ראוי להיות יחיד אלא: כל תלמידי חכמים יחידים. אי זהו יחיד ואיזהו disciple and I am therefore not worthy to consider myself a תלמיד? יחיד - כל שראוי למנותו פרנס .yahid’, since all Disciples of the Wise are accounted yehidim על הצבור, תלמיד - כל ששואלין אותו Who is a yahid? And who is a disciple? A yahid is one דבר הלכה בתלמודו ואומר, ואפילו worthy to be appointed Leader of the Community; a disciple במסכת דכלה. -
On the Ordination of Women As Rabbis JOEL ROTH
HM 7:4.1984b On the Ordination of Women as Rabbis JOEL ROTH On November 7, 1984, a motion was passed by a vote of thirteen in favor and two opposed (13-2) to publish this paper without discussion or vote of approval. Voting in favor: Rabbis Kassel Abelson, Isidoro Aizenberg, David M. Feldman, Morris Feldman, David H. Lincoln, Judah Nadich, Mayer E. Rabinowitz, Barry S. Rosen, Joel Roth, Morris M. Shapiro, David Wolf Silverman, Henry A. Sosland and Alan J. Yuter. Voting against: Rabbis Phillip Sigal and Gordon Tucker. The question of the ordination of women can be analyzed halakhically either narrowly or broadly. A narrow analysis would confine itself to the issue of ordination per se, while a broad analysis would consider as well the ancillary issues which might be involved. One who undertakes a broad analysis of the question must deal with two crucial ancillary issues: (1) the status of women vis-a-vis mitzvot from which they are legally exempt, and (2) the status of women as witnesses. These issues are crucial because they involve matters which are widely considered to be either necessary or common functions of the modern rab binate. These two issues apply to all women, not only to those who might seek ordination. This paper will be divided into four parts: (1) Women and mitzvot; (2) Women as witnesses; (3) Women and ordination per se; (4) Conclusions and recommendations to the Faculty of the Seminary. SECTION ONE There are many mitzvot from which women are halakhically (legally) exempt. Those mitzvot are generally categorized as "positive command ments which are time-bound" in that they have to be performed at a spe cific time of the day or on specific days of the year.l This categorization is, however, imperfect.