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In This Issue Links Mincha in the Beit Midrash Parshat Tzav Shabbat
Yeshivat Netiv Aryeh Newsletter Parshat Tzav 1 of 11 In This Issue Parshat Tzav Shabbat Zachor Life Events Mar 13, 2014 Let Me T ell You A Story-The Story of Harav Ben Zion Freiman zt"l Part VII "Anything Is Fine" Thoughts On Purim by HaRav Yaakov Katz HaRav Nebenzahl on Parshat Tzav "Eraticating Dedications The Amelek Within Us" Staff Dvar Torah by Rav Eytan Coren "The Power Rav Shiloni's shiur on 11 Adar II were dedicated by Ilan of Giving on Purim" (5763-64) and Devorah Weinstein in honor of their son Aryeh's Afterthoughts: Know Your 6th birthday. Haftorah T ehillim List Rav Bina's Thursday night Ohr Hachaim Shiur and Thursday Night Snack on 12 Adar II were dedicated in memory of Rav Links Bina's mother Rachel Esther bat HaRav Yaakov a"h. yna.edu YNA Kollel.com A letter to our students from Eliezer Sheffer: Ask Rav Nebenzahl Thank you for your generosity and assistance and for the participation of the students of Yeshivat Netiv Aryeh in the candlelighting ceremony Suggestion Box in memory of Israel's fallen soldiers whose gravesite is unknown. Alumni Update Form Contact Us With Gratitude and Brachot Eliezer Sheffer RavBeinishGinsburg.com Union of Synagogues in Israel Join Our List Shabbat Davening Times at the Yeshiva "IN" Shabbat Friday Night Candlelighting 5:11 PM ~~~~ Mincha in the 5:30 PM Beit Midrash Kabbalat Shabbat on the porch overlooking the Kotel The annual alumni shabbaton in Woodmere will be March 28-29, the 27th of Adar II, Parshat Tazria Shabbat HaChodesh. -
Torah on Tap Amalek! 2008/03/Finding -Amalek.Html
Torah on Tap Amalek! http://rabbiseinfeld.blogspot.com/ 2008/03/finding -amalek.html Genesis 36: And Esau dwelt in the mountain-land of Seir--Esau is 8 ח ַוֵּיֶׁשבֵּ עָׂשו ְּבַהֵּר שִעיר, ֵּעָׂשו הּוא .Edom ֱאדֹום. And these are the generations of Esau the father of a 9 ט ְּוֵּאֶׁלה תְֹּּלדֹותֵּ עָׂשו, ֲאִבי ֱאדֹום, .the Edomites in the mountain-land of Seir ְּבַהר, ֵּשִעיר. These are the chiefs of the sons of Esau: the sons of 15 טו ֵּאֶׁלה, ַאלֵּּופי ְּבֵּני-ֵּעָׂשו: ְּבֵּני Eliphaz the first-born of Esau: the chief of Teman, the ֱאִלַיפז, ְּבכֹורֵּ עָׂשו--ַאלֵּּוף תיָׂמן ,chief of Omar, the chief of Zepho, the chief of Kenaz ַאלּוף אָֹׂומר, ַאלְּּוף צפֹו ַאלּוףְּקַנז. the chief of Korah, the chief of Gatam, the chief of 16 טז ַאלּוף- ַקֹּרחַאלּוף ַגְּעָׂתם, Amalek. These are the chiefs that came of Eliphaz in ַאלּוףֲ עָׂמֵּלק; ֵּאֶׁלה ַאלֵּּופי ֱאִלַיפ ז .the land of Edom. These are the sons of Adah ְּבֶׁאֶׁרֱץאדֹום, ֵּאֶׁלְּה בֵּניָׂ עָׂדה. When Esau was getting old, he called in his grandson Amalek and said: "I tried to kill Jacob but was unable. Now I am entrusting you and your descendents with the important mission of annihilating Jacob's descendents -- the Jewish people. Carry out this deed for me. Be relentless and do not show mercy." (Midrashim Da’at and Hadar, summarised from Legends of the Jews volume 6 – Louis Ginzburg p.23) Exodus 17: Then came Amalek, and fought with Israel in 8 ח ַוָׂיבֹּא, ֲעָׂמֵּלק; ַוִיָׂלֶׁחםִעם- .Rephidim ִיְּשָׂרֵּאל, ִבְּרִפִידם. ,And Moses said unto Joshua: 'Choose us out men 9 ט ַויֶֹּׁאמֶׁר מֹּשה ֶׁאל-ְּיֻׁהֹושַע ְּבַח ר- and go out, fight with Amalek; tomorrow I will stand ָׂלנּו ֲאָׂנִשים, ְּוֵּצאִ הָׂלֵּחם ַבֲעָׂמֵּלק; '.on the top of the hill with the rod of God in my hand ָׂמָׂחר, ָאנִֹּכי ִנָׂצב ַעל-רֹּאשַ הִגְּבָׂעה, ַּומֵּטה ָׂהֱאלִֹּהים, ְּבָׂיִדי. -
Roald Hoffmann and Shir a Leibowitz Pure/Impure
RoaldHoffmann and Shira Leibowitz Pure/Impure I havemade you an assayerof my people - A refiner- Youare to note and assaytheir ways. They arebronze and iron They areall stubbornlydefiant; They deal basely All of them act corruptly. The bellowspuff; The lead is consumedby fire. Yetthe smeltersmelts to no purpose- The drossis not separatedout. They arecalled "rejected silver," For the Lordhas rejectedthem.1 The Book of Jeremiah6:28-29 leibowitz: In this jeremiad, the prophet berates his people for having gone astray. His language is strong, high, and poetic. And it is interspersed with several passages which indicate substantial familiarity with metallurgy. An interpretation has been provided by the much-maligned former American Pres- ident, Herbert C. Hoover, who was a talented, unusually well-educated mining en- 3ab gineer, and by his wife, Lou H. Hoover.2' The Hoovers discern in the Jeremiah passages the ancient process of cupellation: an impure mixture of silver or gold with undesired admixtures is melted in a cupel, a shallow dish shaped from bone ash. Lead is added. A blast of air oxidizes the non-precious metals. The base metal oxides dis- solve in the lead oxide, which is skimmed off, leaving behind the pure silver or gold. Jeremiahinvokes the process metaphorically;the wickedness of his people is so great, they will not be purified. The Hoovers remark: Fromthe numberof his metaphorsin metallurgicalterms we maywell concludethat Jeremiah was of considerablemetallurgical experience, which may account for his criticaltenor of mind.4 Jeremiah'sstern criticism caught our eye in its conjoining of a scientific or tech- nological argument and an appeal to purity, a condemnation of mixture. -
Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D. -
Parashat Ki Teitzei, Temple Micah, August 25, 2018 Virginia Spatz, Songeveryday.Org
Parashat Ki Teitzei, Temple Micah, August 25, 2018 Virginia Spatz, songeveryday.org Biblical Amalek [1] Amalek is great-great grandson of Abraham and Sarah: [3] Two details about the Exodus story appear in this week's portion: And these are the generations of Esau the father of a the Edomites in ...how he met you by the way, and smote the hindmost of you, all that the mountain-land of Seir....And Timna was concubine to Eliphaz were enfeebled in your rear, when you were faint and weary; and he Esau's son; and she bore to Eliphaz Amalek.... --Gen 36:9-12 feared not God...--Deut 25:18 [2] In the wilderness, Amalek attacks Israel, who prevails; God [4] Enmity between Amalek and Israel persists: declares war against Amalek, “from generation to generation”: Thus saith the LORD of hosts: I remember that which Amalek did to Then came Amalek, and fought with Israel in Rephidim....And Joshua Israel, how he set himself against him in the way, when he came up out discomfited Amalek and his people with the edge of the sword. And the of Egypt. Now go and smite Amalek, and utterly destroy all that they LORD said unto Moses: 'Write this for a memorial in the book, and have, and spare them not... rehearse it in the ears of Joshua: for I will utterly blot out the And Saul smote the Amalekites.... And he took Agag the king of the remembrance of Amalek from under heaven.' Amalekites alive, and utterly destroyed all the people with the edge of the sword. -
Parshat Vayikra/ to Borrow Jewish Theme Tapes from the Shul
בס´´ד בס״ד Shul Services and Contacts Kiddush and Seudah Shlishit - To sponsor, go to www.yieip.org to reserve and pay for Kiddush. Please specify date and type of sponsorship; Kiddush is $200 (regular) or $250 (deluxe); Seuda Shlishit is $54. Shabbat Hospitality - In advance: contact [email protected], by the previous Tuesday if possible. In shul see Ilan Weinberger at the end of davening. Chesed - Know someone in need? Contact [email protected], or (for urgent needs) directly contact Joel Greenberg at (786) 553-6219, Ariela Greenberg at (301) 518-5237, or as a backup Sara Schneider at (301) 325-3245. Membership - To join the shul or for member benefits information, contact Joel Greenberg at (786) 553-6219 or [email protected]. 11618 Seven Locks Road Potomac, MD 20854, www.yieip.org Shiva - For arrangements or furnishings, contact Daniel Chefitz at (301) 610- Yosef Singer, Rabbi, (240) 603-8622 0844 or [email protected] or Adam August at (202) 491-3725 or March 16, 2019 ~ ”’ [email protected]. Tape Library - Contact Cliff Snapper (301) 983-6897 or [email protected] Parshat Vayikra/ to borrow Jewish theme tapes from the shul. Shabbat Zachor/ Facility Rental - For information or reservations, contact Daniel Ely at (301) 455-3993 or [email protected]. Deut. 25:17-19/-: Rabbi Yosef Singer - Contact at (240) 603-8622 or [email protected]. Haftorah: 1 Samuel 15:2-34 President, Joel Greenberg – (786) 553-6219 or [email protected]. Wednesday is Ta’anit Esther: Fast starts at 6:00 am, ends at 8:10 pm Gabbai, Daniel Chefitz – (301) 610-0844 or [email protected]. -
The Third Book of the Torah Is Called Leviticus in English, from the Greek Name Meaning “Referring to the Levites” – the Priestly Class
Vayikra Leviticus 1:1-5:26 Maftir Deuteronomy 25:17-19 The third book of the Torah is called Leviticus in English, from the Greek name meaning “referring to the Levites” – the priestly class. In Hebrew, the book is colloquially known as Vayikra, but its official name is Torat HaCohanim, the Book of the Priests. It is a kind of procedures manual for working priests. The name of this week’s parasha, the first in this book, is Vayikra. It’s the first word of the parasha and it means “and He called.” This week’s reading provides details on animal and grain sacrifices and how they were to be performed, a topic contemporary Jews often have trouble relating to. The rabbis of the Talmudic era and beyond spent a great deal of time and energy focusing on the Temple rituals and sacrificial system, even though none of them had ever seen these rituals, living as they did after the destruction of the Temple. In Leviticus Rabbah, Rabbi Aha said in the name of Rabbi Hanina ben Pappa that G-d accounts studying the sacrifices as equal to offering them. Rambam taught that the animals that were sacrificed were species that were worshipped in various pagan societies. Therefore sacrificing them to G-d was a way to proclaim G-d’s superiority to the worship objects of other cultures and to move the Jewish people away from animal worship. This interpretation suggested that animal sacrifice was no longer necessary once that goal was accomplished. Two kinds of sacrifices discussed at length in this parasha are the zevah shelamim and the chatat. -
Yeshivat Har Etzion Virtual Beit Midrash Project(Vbm)
Yeshivat Har Etzion Israel Koschitzky Virtual Beit Midrash (Internet address: [email protected]) PARASHAT HASHAVUA an official appeal to him, or a declaration on the part of Bilam **************************** that he is a prophet. PARASHAT BALAK However, the separation between the third prophecy and the fourth is not as clear as the others. The third prophecy A Commentary on Bilam's Prophecies arouses Balak's anger and convinces him that there is no point By Rav Tamir Granot in trying to coax Bilam to curse Israel: "Balak's anger was kindled against Bilam, and he A. General Overview of Bilam's Prophecies clapped his hands together; and Balak said to Bilam: I called you to curse my enemies, and behold – you The first part of Parashat Balak is devoted to a detailed have now altogether blessed them three times description of the delegation of Balak, King of Moav, and already. And now, flee to your place; I said that I would Bilam's response to these princes of Moav and his behavior give you great honor, but now God has kept you back towards God. Following a long and complex process Bilam from honor." (24:10-11) meets with Balak, and the latter asks him to curse Israel. The second half of the parasha deals with Bilam's prophecies Why is it specifically this prophecy that causes Balak to despair which, as we know, turned out to be blessings rather than of Bilam and the possibility of him cursing Israel? Perhaps, as curses. In this shiur we shall try to explain some central points his words suggest, it is the fact that his plan has gone wrong in Bilam's prophecies, to which the Torah devotes considerable for the third time ("three times already"), such that there now space. -
The Atlanta Jewish Community: Collaboration in the Face of Difference
The AlexAndriAn VII, no. 1 (2018) The Atlanta Jewish Community: Collaboration in the Face of Difference Leilani K. Harris In the years before World War II began, antisemitic ideology hung in the air of Europe like a virus. Feeding off the viral tendrils, the Nazi regime went to great lengths to spread the plague of persecution. Across the Atlantic, the Jewish community became aware of the increasingly hostile atmosphere that pervaded the European mindset. Well before the world faced another global war, American Jews began to work in earnest to coordinate relief efforts for those living under the oppression of the Third Reich. The leadership of the American Jewish community did what they could through the restraints of the Great Depression, devoting their lives to saving those abroad from the devastation that would later occur. Through countless hours of combing through the archived newspapers of the Southern Israelite and digging through the archives of the William Breman Jewish Heritage and Holocaust Museum, the actions of Harold Hirsch, David Marx, Harry H. Epstein, and Tobias Geffen showed how men of differing ideologies could make a stand to save unknown souls in the name of religious tolerance and human decency. Their actions serve as a lesson to current and future generations that hope, dedication, and perseverance can and will prevail. Though the Holocaust continued and the actions of Hirsch, Marx, Epstein, and Geffen may have seemed small and inconsequential in the face of millions of lives lost, their dedication still mattered. To those who lived due to the deeds of the Atlanta few, their actions would mean everything. -
Good Shabbos
CONGREGATION TORAS CHAIM An intimate space…Grow at your pace. March 1-2, 2013 . 20 Adar, 5773 . Shabbos Parshas Ki Sisa, Parah Candlelighting: 6:07 PM . Shabbos Ends 7:08 PM Kiddush this Shabbos is sponsored by the shul. Shalosh Seudos this Shabbos is sponsored by the shul. Please contact Rabbi Yaakov Rich at 972-835-6016 if you are interested in sponsoring kiddush or shalosh seudos in the future. SHABBOS SCHEDULE person to thank for that, Rabbi Tuvia (Tobias) Geffen, Chief Rabbi Friday Night, March 1st of Atlanta, Georgia for many decades. He was one of the select few » Mincha/Kabbalos Shabbos/Maariv–6:05P who actually knew the closely guarded secret ingredient in Coke. » Candlelighting–6:07P Back in the 1920’s and 30’s, Coke was looking to (and I’m sure still Shabbos Day, March 2nd is) expand their market share, when it came to their attention that » Shacharis–8:30A » Chumash Shiur (for men & women)–4:40P if they received a hashgacha(kosher certification), then many more » Mincha (no Shalosh Seudos in shul)–5:40P Jews (and others who look specifically for kosher products) would » Shabbos Ends–7:08P drink freely of the “pause that refreshes”. WEEKDAY SCHEDULE So the directors approached the most-likely candidate to » Shacharis Sunday–8:00A grant Rabbinic supervision, Rabbi Geffen. Coke was, after all, in- » Shacharis M-Fri–6:40A vented and headquartered in Atlanta. He was more than willing to » Maariv–9:00P check it out, as many of his congregants were asking him about the kosher status of Coke. -
Rethinking Amalek in This 21St Century
religions Article Rethinking Amalek in This 21st Century Steven Leonard Jacobs Department of Religious Studies, The University of Alabama, Tuscaloosa, AL 35487-0264, USA; [email protected] Received: 16 May 2017; Accepted: 15 September 2017; Published: 18 September 2017 Abstract: Twice in the Hebrew Bible—Exodus 17:14–16 and Deuteronomy 25: 17–19—the ancient Israelites were commanded to “blot out” the memory of Amalek, their enemy for all time (as God intended to do as well). Yet, because these texts are a part of Jewish (and Christian) religious traditions, annually these passages are read in the synagogue on the appropriate Sabbath occasions in the annual reading cycle, and linked to the Festival of Purim that is based on the Book of Esther. Over the course of Jewish history, Amalek has served as the symbolic enemy of the Jewish people (e.g., Armenians, Nazis, Palestinians); indeed, all of the enemies of the Jews were and are understood to be descendants of the original Amalekites, and thus worthy not only of enmity but of destruction as well (e.g., Haman, Antiochus, Titus, Hadrian, Torquemada, Khmelnitsky, Hitler). Today, many of those in Israel allied with the so-called “settler movement” associated with right-of-center Orthodox Judaism and located among populations primarily of Palestinian Muslims, and Arabs view them as the descendants of Amalek as well, and thus sanction and legitimate their own at times violent actions and behaviors. At its most transparent level, responding to Amalek is a response to antisemitism, both historical and contemporary. This paper examines the history of Amalekut (“Amalek-ness”) within the Jewish (and Christian) religious tradition, the role of memory and forgetting of those survivors and their descendants traumatized by their enemies, the current manner of branding one’s enemies as descendants of Amalek, and whether, in truth, reconciliation is even possible among enemies of long standing. -
Vayikra-Tzav • 9-16 Adar Ii 5776 - Mar
SPECIAL PURIM ISSUE THE OHR SOMAYACH TORAH MAGAZINE ON THE INTERNET • WWW.OHR.EDU SHABBAT PARSHIOT VAYIKRA-TZAV • 9-16 ADAR II 5776 - MAR. 19-26, 2016 • VOL. 23 NO. 25 PARSHA INSIGHTS Vayikra HAPPENSTANCE O H R“And He called…N” (1:1) E T f you look in a Sefer Torah you’ll notice that the first word overhear a plot against the life of Achashverosh, and just hap - of the Book of Vayikra is written with a small letter aleph . penstance that his loyalty to the king should go unrewarded The word Vayikra means “And He called…” The Ba’al until the fateful night that Achashverosh cannot sleep and IHaTurim (Rabbi Yaakov ben Asher 1270 – 1340) explains that calls for the scroll of the records of the kingdom to be read Moshe, the humblest of men, was reluctant to write that G -d before him, precipitating the series of events that leads to had called to him. Rather, he wanted to write Vayikar — the saving of the Jewish People. without the aleph at the end of the word — which means Haman was from the nation of Amalek. Amalek is the “And He happened…” , as if G -d had just “happened upon agency of atheism in the world — that existence is just hap - him,” for Moshe felt it sounded unbecoming that G -d should penstance. The gematria of Amalek is the same as safek , go “out of His Way” to speak to him. In the event, when G -d which means “doubt”. The Talmud asks where you can find told Moshe to write the aleph at the end of the word, Moshe an allusion to Haman in the Torah; it replies that when G -d said he would write it smaller than the other letters — hence asked Adam if he had eaten from the forbidden tree, G -d the small aleph in our sifrei Torah until today.