DOCSLIB.ORG

Toronto Torah Beit Midrash Zichron Dov

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Toronto Torah Beit Midrash Zichron Dov בס“ד Toronto Torah Beit Midrash Zichron Dov Parshat Vayechi 16 Tevet 5773/December 30, 2012 Vol.4 Num. 15 ל"ז Sponsored by Dan and Karen Valter for the yahrtzeit of Dan's father, Yitzchak ben Shalom Valter We want Mashiach whenever Rabbi Mordechai Torczyner On his deathbed, the patriarch - son (Yeshayah 6:11), Chavakuk (Chavakuk progressing according to a specific plan, and grandson of men who knew the 1:2), Zecharyah (Zecharyah 1:12) and and with a particular end in mind. Almighty intimately, of women whose Daniel sought to know the date of insight mirrored the Divine plan - Mashiach's arrival. He then wrote, "How Perhaps this was the understanding of pledged to entrust to his children the could they fail to seek the Divine human events that Yaakov intended to secrets of the universe. With little message, the time when He will come convey to his children, as he passed to strength or time remaining, Yaakov and be seen, in order to find tranquility them the mantle of leadership. The summoned his children and intoned, for their spirits, to rest from their point was not to have them mark down "Gather, and I will tell you what will struggle, to flee from their trouble?" on some millennia-long calendar that befall you in the end of days." Then, However, this does not explain how the Mashiach would come in Tevet 5773. abruptly, the ancient sage altered his sons of Yaakov, who knew no suffering Perhaps the point was for them to focus, speaking more neutrally, in Egypt, would benefit from knowing understand, as leaders of the Jewish "Gather, listen, sons of the circumstances of Mashiach's arrival. nation, that there is an "end of days" at Yaakov." (Bereishit 49:1-2) He all, that the events of their lives are continued to convey blessings, but We might answer our question with a invested with purpose. [Indeed, Yosef spoke no more of the end of days. closer look at the Jewish view of history. tried to tell them this himself, insisting In his work Zakhor, Professor Yosef that his sale had been according to a Commentators offer a range of Haim Yerushalmi noted that the plan. Of course, even Yosef ("G-d sent approaches to explain why Yaakov modern study of history clashes with me here to provide food") didn't realize changed his plans, but perhaps we the traditional Jewish approach to the scope of that plan ("your children might offer our own answer by first studying history. As he put it, "To the will be slaves in a land not their own").] asking a fundamental question: Why degree that this historiography is indeed did Yaakov wish to inform his children "modern" and demands to be taken Nonetheless, G-d determined that of the "end of days", at all? What seriously, it must at least functionally Yaakov would not share this vision with benefit would there be in telling them repudiate premises that were basic to his children, and perhaps this decision of the end of a story not to play out for all Jewish conceptions of history in the was motivated by their own welfare. thousands of years? Indeed, informing past. In effect, it must stand in sharp People who are told that their lives and them could even be hazardous; might opposition to its own subject matter, actions have automatic and inherent they, or their descendants, abandon not on this or that detail, but historical meaning, irrespective of their the book, knowing that they would concerning the vital core: the belief that personal decisions, might abandon never live the last page? divine providence is not only an themselves to the determinism of Fate. ultimate but an active causal factor in If Mashiach is going to come in Tevet Don Isaac Abarbanel suggested that Jewish history, and the related belief in 5773, and my actions in 2255 will the eternal question of "When will he the uniqueness of Jewish history itself." automatically play some butterfly's wing come?" is rooted in our desire to In other words, the modern study of of a role in bringing about that ultimate escape our current suffering. In his history contends that all events in hurricane regardless of my free will, Maayanei haYeshuah (1:2), Abarbanel history occur without an underlying then why should I value my own catalogued the history of the Jewish plan or purpose. Traditional Judaism, decisions and choices? Whatever will longing to know when the end will on the other hand, insists that history be, will be! Knowing how the story plays come, noting that such figures as King is a story written by a Hand, out could yield generations of Jews who David (Tehillim 74:10), Yeshayah would view themselves not as actors, but as acted upon; not as eventual redeemers, but as eventually redeemed. THE CHALLENGE OF CONTINUITY And so Yaakov's mouth is closed, and so King David, Yeshayah, Chavakuk, Zecharyah and Daniel were turned YOM IYUN FOR WOMEN back, as was Don Isaac Abarbanel. th 10 AM to 12:45 PM, SUN. JANUARY 13 The information is there. The date is known. For us, though, it would be Shiur / Israeli Film (English subtitles) / Workshop better that we not read the last page of the book; rather, it would be better that AT BAYT (613 Clark Ave W, Thornhill) we write it. FREE ADMISSION / REFRESHMENTS torczyner@torontotorah.com Please RSVP to info@torontotorah.com We are grateful to Continental Press 905-660-0311 Are we allowed to go to a doctor? Adam Frieberg Hitoriri: Jewish Spirituality While many of us enjoy vacation this doesn’t make it clear if these forbidden Yehudah’s Teshuvah week, many doctors are working, practices worked, he does say that had covering shifts for their colleagues. they been permissible, removing them Hillel Horovitz Being a doctor, or participating in the would have been incredibly ridiculous. בפרשת ויחי קורא יעקב לבניו ומברך ומנחה healing of anyone, is a great act, Rambam stresses the importance of אותם לפני מותו . רש " י מביא לנו את דברי fulfilling the verse, “he shall provide for countering Rashi’s position, saying a complete cure” (Shemot 21:19), that the interpretation that King המדרש לפיו יהודה נסוג לאחור לאחר ששמע among other mitzvot. With that in Chizkiyah buried a book which could את הדברים הקשים שאמר יעקב לראובן mind, the following passage of gemara heal all, simply because it decreased ולשני אחיו האחרים של יהודה , שמעון ולוי . Pesachim 56a) should be quite faith in G-d, is absurd. He proves his) יהודה כביכול לא רצה לגשת ליעקב ולשמוע surprising. point by drawing an analogy between את תוכחתו של יעקב . רש " י מבאר כי הוא healing and eating: Would anyone פחד כי יעקב יוכיח אותו על מעשה תמר . ניתן The Talmud quotes an early source that suggest that a hungry person eating a גם לציין שייתכן כי פחד גם מתגובתו של praises King Chizkiyah for doing three piece of bread demonstrates a lack of יעקב למכירתו של יוסף , אולם הניח שיעקב ?things, and admonishes him for doing faith לא יניח את כובד האשמה על אחד מבניו three other things. One of the things he בלבד וכן יישתדל שלא לפתוח פצעים שעודם is praised for doing is hiding away a Our intuition tells us, as the Rambam מגלידים. sefer refuot", seemingly a book of understood, that we must accept the" medicinal remedies. Rashi’s explanation laws of nature, and a cursory glance יעקב מרגיע את יהודה ואומר לו : " אתה of this passage is extremely foreign for through Jewish sources will support יודוך אחיך", ומפרש הכלי יקר , שלפי שהודה the modern mind: Rashi writes that the this position. Yet we also believe in בטעותו , ואמר במעשה תמר " צדקה ממני " , book's secrets were used to quickly heal Divine providence, as seen throughout אל לא לדאוג מתוכחתו של יעקב . הכלי יקר .everyone in need, and it was so effective Tanach and as emphasized by Rashi ממשיך ומפרש כי משום כך , מידה כנגד that sickness no longer humbled These concepts do conflict; if we מידה , יכירו אחיו בזכותו למלכות . יוצא people. Rashi’s interpretation advocates believe a certain event occurs because מכאן שגדולתו של יהודה נובעת מיכולתו for greater trust in G-d. One who is sick of Divine providence, then it cannot be להכיר בבעייתיות של מעשיו, להודות בטעותו ,must pray for healing; the ability to be attributed solely to the laws of nature ואף לפעול בהתאם. perfectly healed by medicine was so and vice versa. However, we must dangerous for society, that King accept both philosophies in some כך נוכל גם לפרש את המשך ברכתו של יעקב , Chizkiyahu, with the support of the measure. We should continue to rely באומרו : " מטרף בני עלית ". המילה טרף Sages, effectively reintroduced sickness on doctors should the need רומזת בצורה בולטת מאוד למילים אותם and disease into the world in order to unfortunately present itself, but increase trust in G-d. remembering the ultimate Healer, and אומר יעקב לאחר שהוא מגלה על העלמותו His ultimate control of the situation, is של יוסף : " טרף טרף יוסף ". ניתן אם כן .To the Rambam, such an approach is prescribed by all להסביר כי יעקב רומז ליהודה שגם מאותו simply untenable. In his Commentary " טרף " מאותו חטא של מכירת יוסף , הצליח to the Mishnah (Pesachim 4:10), afrieberg@torontotorah.com יהודה לחזור בתשובה כאשר לקח את Rambam explains that the reason King האחריות על כתפיו והגן על בנימין . ) הרשב " ם Chizkiyahu eliminated the book was מתנגד לפירוש זה ואומר כי המילה " בני " because it contained medical practices מתייחסת ליהודה ולא ליוסף , אך לשיטתנו based on idol worship.
Load more

Recommended publications
  • A Clergy Resource Guide
    When Every Need is Special: NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING A Clergy Resource Guide For the best in child, family and senior services...Think JSSA Jewish Social Service Agency Rockville (Wood Hill Road), 301.838.4200 • Rockville (Montrose Road), 301.881.3700 • Fairfax, 703.204.9100 www.jssa.org - contactus@jssa.org WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING PREFACE This February, JSSA was privileged to welcome 17 rabbis and cantors to our Clergy Training Program – When Every Need is Special: Navigating Special Needs in the Synagogue Environment. Participants spanned the denominational spectrum, representing communities serving thousands throughout the Washington region. Recognizing that many area clergy who wished to attend were unable to do so, JSSA has made the accompanying Clergy Resource Guide available in a digital format. Inside you will find slides from the presentation made by JSSA social workers, lists of services and contacts selected for their relevance to local clergy, and tachlis items, like an ‘Inclusion Check‐list’, Jewish source material and divrei Torah on Special Needs and Disabilities. The feedback we have received indicates that this has been a valuable resource for all clergy. Please contact Rabbi James Kahn or Natalie Merkur Rose with any questions, comments or for additional resources. L’shalom, Rabbi James Q. Kahn, Director of Jewish Engagement & Chaplaincy Services Email jkahn@jssa.org; Phone 301.610.8356 Natalie Merkur Rose, LCSW‐C, LICSW, Director of Jewish Community Outreach Email nmrose@jssa.org; Phone 301.610.8319 WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING RESOURCE GUIDE: TABLE OF CONTENTS SECTION 1: SESSION MATERIALS FOR REVIEW PAGE Program Agenda .........................................................................................................
    [Show full text]
  • Maimonides' Highest Level of Tzedakah: Loans, Jobs and Business Partnerships
    Maimonides' Highest Level of Tzedakah: Loans, Jobs and Business Partnerships Noam Zion Hartman Institute – excerpted from: Jewish Giving in Comparative Perspectives: History and Story, Law and Theology, Anthropology and Psychology Book Two: To Each according to one’s Social Needs: The Dignity of the Needy from Talmudic Tzedakah to Human Rights Previous Books: A DIFFERENT NIGHT: The Family Participation Haggadah By Noam Zion and David Dishon LEADER'S GUIDE to "A DIFFERENT NIGHT" By Noam Zion and David Dishon A DIFFERENT LIGHT: Hanukkah Seder and Anthology including Profiles in Contemporary Jewish Courage By Noam Zion A Day Apart: Shabbat at Home By Noam Zion and Shawn Fields-Meyer A Night to Remember: Haggadah of Contemporary Voices Mishael and Noam Zion Noam.zion@gmail.com www.haggadahsrus.com "If the people can be educated to help themselves, we strike at the root of many of the evils of the world. ... Men who are studying the problem of disease tell us that it is becoming more and more evident that the forces which conquer sickness are within the body itself and that it is only when these are reduced below the normal that disease can get a foothold. The way to ward off disease, therefore, is to tone up the body."i (John D. Rockefeller) "In bestowing charity, the main consideration should be to help those who will help themselves; to provide part of the means by which those who desire to improve may do so; to give those, who desire to rise, the aids by which they may rise; to assist, but rarely or never to do all.
    [Show full text]
  • The Early Ibn Ezra Supercommentaries: a Chapter in Medieval Jewish Intellectual History
    Tamás Visi The Early Ibn Ezra Supercommentaries: A Chapter in Medieval Jewish Intellectual History Ph.D. dissertation in Medieval Studies Central European University Budapest April 2006 To the memory of my father 2 Table of Contents Acknowledgements .................................................................................................................... 6 Introduction............................................................................................................................... 7 Prolegomena............................................................................................................................ 12 1. Ibn Ezra: The Man and the Exegete ......................................................................................... 12 Poetry, Grammar, Astrology and Biblical Exegesis .................................................................................... 12 Two Forms of Rationalism.......................................................................................................................... 13 On the Textual History of Ibn Ezra’s Commentaries .................................................................................. 14 Ibn Ezra’s Statement on Method ................................................................................................................. 15 The Episteme of Biblical Exegesis .............................................................................................................. 17 Ibn Ezra’s Secrets .......................................................................................................................................
    [Show full text]
  • Stem Cell Meat
    Self driving cars- Staying Kosher on business trips- Stem cell meat Show# 127 | July 21st 2017 Dovid Lichtenstein: Ayin Tova- Look the total picture ייטב לב פרשת בלק Self driving cars תלמוד ירושלמי מסכת תרומות פרק ח הלכה ד תני סיעות בני אדם שהיו מהלכין בדרך פגעו להן גוים ואמרו תנו לנו אחד מכם ונהרוג אותו ואם לאו הרי אנו הורגים את כולכם אפי' כולן נהרגים לא ימסרו נפש אחת מישראל ייחדו להן אחד כגון שבע בן בכרי ימסרו אותו ואל ייהרגו א"ר שמעון בן לקיש והוא שיהא חייב מיתה כשבע בן בכרי ורבי יוחנן אמר אף על פי שאינו חייב מיתה כשבע בן בכרי. רמב"ם הלכות יסודי התורה פרק ה הלכה ה נשים שאמרו להם עובדי כוכבים תנו לנו אחת מכן ונטמא אותה ואם לאו נטמא את כולכן יטמאו כולן ואל ימסרו להם נפש אחת מישראל, וכן אם אמרו להם עובדי כוכבים תנו לנו אחד מכם ונהרגנו ואם לאו נהרוג כולכם, יהרגו כולם ואל ימסרו להם נפש אחת מישראל, ואם יחדוהו להם ואמרו תנו לנו פלוני או נהרוג את כולכם, ו אם היה מחוייב מיתה כשבע בן בכרי יתנו אותו להם, ואין מורין להם כן לכתחלה, ואם אינו חייב מיתה יהרגו כולן ואל ימסרו להם נפש אחת מישראל. תלמוד בבלי מסכת פסחים דף כה עמוד ב ושפיכות דמים גופיה מנלן סברא הוא, כי ההוא דאתא לקמיה דרבא אמר ליה מרי דוראי אמר לי זיל קטליה לפלניא, ואי לא קטלינא לך. אמר ליה: ליקטלוך ולא תיקטול. מאי חזית דדמא דידך סומק טפי דילמא דמא דההוא גברא סומק טפי. ותוס' שם אף נערה המאורסה יהרג ואל יעבור - פי' הבועל אבל היא תיבעל ולא תיהרג דקרקע עולם היא כדאמר בבן סורר ומורה )סנהדרין עד:( ובריש כתובות )דף ג:( נמי פריך ולידרוש להו דאונס שרי ור"י אומר דשפיר גר' תיהרג דהא דמשמע בבן סורר ומורה ובריש כתובות דאונס שרי היינו היכא שהיא קרקע עולם ולא עבדה מעשה אבל לעשות מעשה כגון שאומר לה שתביא הערוה עליה תיהרג ואל תעשה מעשה דמרוצח ילפינן ורוצח לא מיחייב למימסר נפשיה אלא כשאומר לו להרוג בידים אבל אם אומר הנח לזרוק עצמך על התינוק או תיהרג אינו חייב למסור עצמו כדי להציל חבירו דאדרבה איכא למימר מאי חזית דדמיה דחבריה סומק טפי דילמא דמא דידי סומק טפי ומיהו לדידיה אם אומרים לו הנח לתקוע אותך בערוה יהרג ואל יעבור דלא מצי למימר לא עבידנא מעשה דכיון שתוקעין אותו ואין קישוי אלא לדעת כדאמרי' בריש הבא על יבמתו )יבמות נג.( ומה שהוא מתקשה הוי מעשה.
    [Show full text]
  • Bal Tashchit : the Jewish Prohibition Against Needless Destruction Wolff, K.A
    Bal Tashchit : the Jewish prohibition against needless destruction Wolff, K.A. Citation Wolff, K. A. (2009, December 1). Bal Tashchit : the Jewish prohibition against needless destruction. Retrieved from https://hdl.handle.net/1887/14448 Version: Corrected Publisher’s Version Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/14448 Note: To cite this publication please use the final published version (if applicable). BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Copyright © 2009 by K. A. Wolff All rights reserved Printed in Jerusalem BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Proefschrift ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van de Rector Magnificus prof. mr P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op dinsdag 1 december 2009 klokke 15:00 uur door Keith A. Wolff geboren te Fort Lauderdale (Verenigde Staten) in 1957 Promotiecommissie Promotores: Prof. Dr F.A. de Wolff Prof. Dr A. Wijler, Rabbijn, Jerusalem College of Technology Overige leden: Prof. Dr J.J. Boersema, Vrije Universiteit Amsterdam Prof. Dr A. Ellian Prof. Dr R.W. Munk, Vrije Universiteit Amsterdam Prof. Dr I.E. Zwiep, Universiteit van Amsterdam To my wife, our children, and our parents Preface This is an interdisciplinary thesis. The second and third chapters focus on classic Jewish texts, commentary and legal responsa, including the original Hebrew and Aramaic, along with translations into English. The remainder of the thesis seeks to integrate principles derived from these Jewish sources with contemporary Western thought, particularly on what might be called 'environmental' themes.
    [Show full text]
  • The Anonymous Author of Tikkunei Zohar and Ra‘Ya Mehemna: an Antinomian Or a Radical Maimonidean?
    The Anonymous Author of Tikkunei Zohar and Ra‘ya Mehemna: An Antinomian or a Radical Maimonidean? The Anonymous Author of Tikkunei Zohar and Ra‘ya Mehemna: An Antinomian or a Radical Maimonidean? By Bezalel Naor Today, it is an accepted fact in scholarly circles that Tikkunei Zohar and Ra‘ya Mehemna form a single unit that postdates the main body of Zohar.[1] More than one reader has been scandalized by statements in Tikkunei Zohar and Ra‘ya Mehemna likening the Mishnah to a shifhah or maidservant.[2] Predictably, in response, there grew an apologetic literature that attempts to justify how such shocking statements are compatible with normative Halakhah.[3] One cannot rule out altogether the assertion by various secular historians that these pejorative statements betray an antinomian streak,[4] though to be certain, such statements of Tikkunei Zohar and Ra‘ya Mehemna are not situated in the present but deferred to the future. With this proviso, they are no more “antinomian” than the statement of Rav Yosef in the Talmud: “Mitsvot (commandments) are nullified in the future.”[5] I wish to present a hitherto unexplored possibility. It seems likely that the anonymous author of Tikkunei Zohar and Ra‘ya Mehemna (which surfaced in Spain in the first decades of the fourteenth century)[6] was not so much an antinomian as a radical Maimonidean. It is in this light that we should understand negative statements issuing from the author regarding the study of Mishnah or those comparing the various Talmudic exercises and mental gymnastics to the backbreaking labor to which the Children of Israel were subjected in Egyptian exile.[7] These do not spring from an anti-halakhic mindset but rather from taking at face value Maimonides’ syllabus as laid out in his introduction toMishneh Torah: Hence, I have entitled this work Mishneh Torah (Review of the Law), for the reason that a person, who first reads the Written Law and then this [compilation], will know from it the whole of the Oral Law, without having need to read any other book between them [italics mine—BN].
    [Show full text]
  • Making Every Day Count
    4 Chayei Sarah Making Every Day Count Sarah’s Blueprint for Meaningful Living Dedicated in loving memory of Susan Moses on the occasion of her yahrtzeit, 16 Cheshvan לזכרון ולעילוי נשמת זמירה לאה בת צבי הלוי PARSHA OVERVIEW Chayei Sarah Sarah dies at age 127 and is buried in the Machpelah Cave in Hebron, which Abraham purchases from Ephron the Hittite for four hundred shekels of silver. Abraham’s servant Eliezer is sent, laden with gifts, to Charan, to find a wife for Isaac. At the village well, Eliezer asks G‑d for a sign: when the maidens come to the well, he will ask for some water to drink; the woman who will offer to give his camels to drink as well shall be the one destined for his master’s son. Rebecca, the daughter of Abraham’s nephew Bethuel, appears at the well and passes the “test.” Eliezer is invited to their home, where he repeats the story of the day’s events. Rebecca returns with Eliezer to the land of Canaan, where they encounter Isaac praying in the field. Isaac marries Rebecca, loves her, and is comforted over the loss of his mother. Abraham takes a new wife, Keturah (Hagar), and fathers six additional sons, but Isaac is designated as his only heir. Abraham dies at age 175 and is buried beside Sarah by his two eldest sons, Isaac and Ishmael. 62 Torah Studies Season One 5779 Isaac and Rebecca endure twenty childless years, until their prayers are answered and Rebecca conceives. She experiences a difficult pregnancy as the “children struggle inside her”; G‑d tells her that “there are two nations in your womb,” and that the younger will prevail over the elder.
    [Show full text]
  • Download File
    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.
    [Show full text]
  • Ki Tavo Vol.29 No.50.Qxp Layout 1
    9 September 2017 18 Elul 5777 Shabbat ends London 8.17pm Jerusalem 7.29pm Volume 29 No. 50 Ki Tavo Artscroll p.1068 | Hertz p.859 | Soncino p.1117 In memory of Harav Yisrael ben Eliyahu “It will be when you enter the Land that the Lord, your God, gives you as an inheritance, and you possess it, and dwell in it, that you shall take of the first of every fruit of the ground that you bring in form your Land that the Lord, your God, gives you, and you shall put it in a basket and go to the place 1 that the Lord, your God, will choose, to make His Name rest there” (Devarim 26:1-2). Sidrah Summary: Ki Tavo 1st Aliya (Kohen) – Devarim 26:1-11 in between the mountains to call out the Once the nation has come into the Land of Israel, blessings and the curses, to which the people there is a mitzvah for a produce-grower to take should respond “Amen” (Rashi). the first fruits of the new harvest and place them Question: which tribes stood on Mount Gerizim in a basket, before bringing them to a Kohen in and which tribes on Mount Eival? Answer on the Temple (bikkurim). After the Kohen takes the bottom of page 6. basket, the person who has brought the fruit reads out a text which recalls the initial descent 6th Aliya (Shishi) – 28:6-69 to Egypt, the servitude and the redemption, and This aliyah opens with further blessings if we are concludes with an expression of gratitude to God to follow God's will – our enemies will flee from us for the bounty from the Land.
    [Show full text]
  • Studies in Josephus and the Varieties of Ancient Judaism: Louis H
    60 chapter two Louis H. Feldman Studies in Josephus and the Varieties of Ancient Judaism Louis H. Feldman Jubilee Volume edited by Shaye J.D. Cohen and Joshua J. Schwartz LEIDEN • BOSTON 2007 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Studies in Josephus and the varieties of ancient Judaism : Louis H. Feldman jubilee volume / edited by Shaye J. D. Cohen and Joshua J. Schwartz. p. cm. — (Ancient Judaism and early Christianity, ISSN 1871-6636 ; v. 67) Includes bibliographical references and index. ISBN-13: 978-90-04-15389-9 ISBN-10: 90-04-15389-6 (hardback : alk. paper) 1. Josephus, Flavius. 2. Judaism—History—Post-exilic period, 586 B.C.–210 A.D. I. Feldman, Louis H. II. Cohen, Shaye J. D. III. Schwartz, Joshua. IV. Title. V. Series. DS115.9.J6S78 2006 933’.05—dc22 2006049127 ISSN 1871-6636 ISBN-13: 978 90 04 15389 9 ISBN-10: 90 04 15389 6 © Copyright 2007 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change.
    [Show full text]
  • Jewish Religious Observance by the Jews of Kaifeng China
    1 Jewish Religious Observance by the Jews of Kaifeng China by Rabbi Dr. Chaim Simons Kiryat Arba, Israel June 2010 2 address of author P.O. Box 1775 Kiryat Arba, Israel telephone no. 972 2 9961252 e-mail: chaimsimons@gmail.com © Copyright. Chaim Simons. 2010 3 Acknowledgements are due to the following: Librarians and Staff of the following libraries: The Jewish National and University Library, (including microfilms department), Jerusalem Mount Scopus Library, Jerusalem Bezalel Academy of Arts and Design Library, Jerusalem Bar-Ilan University Library, Ramat Gan Kiryat Arba Municipal Library Yeshivat Nir Library, Kiryat Arba Chasdei Avot Synagogue Library, Kiryat Arba Hebrew Union College Libraries, Jerusalem, New York and Cincinnati Internet: Hebrew Books Google Books National Yiddish Book Center, Amhurst, Massachusetts Various authors of material Wikipedia Users of Wikipedia Reference Desk who answered the author‟s questions Miscellaneous: Otzar Hachochma Rabbi Eliyahu Ben-Pinchas, Kiryat Arba Rabbi Yisrael Hirshenzon, Kiryat Arba Rabbi Baruch Kochav, Kiryat Arba Rabbi Mishael Rubin, Kiryat Arba 4 CONTENTS Section 1: PRELIMINARY INFORMATION …………………………….. 5 Transliterations………………………………………………………………….. 6 Glossary of Hebrew and Yiddish Words………………………………………. 6 Abbreviations appearing in footnotes………………………………………….. 13 Guide to books and manuscripts appearing in footnotes………………………. 13 Section 2: INTRODUCTION………………………………………………… 28 What this Book includes………………………………………………………… 29 What this Book does not include………………………………………………... 29 A very brief synopsis of the history of the Jews of Kaifeng……………………. 30 A very brief historical synopsis of the sources for Jewish Law………………… 33 Sources of Information on Mitzvah Observance by the Kaifeng Jews…………. 34 Section 3: MITZVAH OBSERVANCE IN KAIFENG……………………… 41 Tzitzit……………………………………………………………………………. 42 Tefillin…………………………………………………………………………… 45 Mezuzah…………………………………………………………………………. 46 Tefillah…………………………………………………………………………… 47 Reading the Torah……………………………………………………………….
    [Show full text]
  • Sourcebook March 1–3, 2019 at Princeton University Collegiate Moot Beit Din 20 19 Collegiate Moot Beit Din Sourcebook
    SECOND ANNUAL COLLEGIATE MOOT BEIT DIN SOURCEBOOK MARCH 1–3, 2019 AT PRINCETON UNIVERSITY COLLEGIATE MOOT BEIT DIN 20 19 COLLEGIATE MOOT BEIT DIN SOURCEBOOK What is the Collegiate Moot Beit Din? The Collegiate Moot Beit Din is the first intercollegiate moot court competition that bolsters learning by challenging students to grapple with contemporary ethical dilemmas through the prism of Jewish law. What is a Beit Din? A beit din is a Jewish court of law that is used in communities for a variety of purposes. They supervise conversions, validate and nullify marriages, and settle disputes amongst Jewish citizens. Different Jewish communities and denominations will have their own beit din, and larger communities may have several batei din (courts of law). When settling disputes, a beit din is normally comprised of three people learned in Jewish law that deliberate upon the merits of both sides of the case. They discuss the case’s circumstances, which points of law apply, and determine if further information is needed. After debating which side has the stronger case, a verdict is reached based on the majority opinion. In the Collegiate Moot Beit Din, your team represents a beit din. You need to study the Jewish law based on the sources provided, discuss the merits of each side, and reach a verdict. Just as in a real beit din you may not all agree, so the final verdict may not be unanimous – that is okay! The aim is to study, discuss and defend a decision - there is not one correct answer. Beit Din Considerations In this competition, you will be the beit din, deciding on the case in front of you.
    [Show full text]