Was the Chasam Sofer Inconsistent? a Review Essay
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Artscroll and More
ArtScroll and More ArtScroll and More by Marc B. Shapiro Continued from here. 1. As mentioned, I believe that on occasion ArtScroll is unaware that the text it is explaining is a censored text. Sometimes it might even be an internally censored text (i.e., censored by Jews so as to avoid difficulties with the non- Jewish authorities). This same problem is often found with aharonim. How about with rishonim? For example, was Rashi ever misled by an internally censored text? I would hesitate to say so but this is exactly what is suggested by R. Elijah David Rabinowitz-Teomim (the Aderet), though he piously prefaces his .לולי דברי רש”י remarks with the words Sanhedrin 58b states: Resh Lakish said: A heathen who keeps a day of rest, deserves death, for it is written, “And a day and a night they shall not rest” (Gen. 8:22), and a master has said: Their prohibition is their death sentence. Ravina said: Even if he rested on a Monday. that the original version (פשוט) The Aderet sees it as obvious of Ravina’s statement was “Even if he rested on Sunday,” and this was changed to “Monday” due to fear of the Christians.[1] Rashi, however, offers an explanation as to why “Monday” is mentioned, meaning that if the Aderet is correct then even Rashi was misled by the altered text.[2] As part of his explanation on this passage, Rashi also This is the authentic .אחד בשבת ששובתין בו הנוצרים :writes version of Rashi which appears in the early Talmud printings. -
1 Beginning the Conversation
NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375. -
Faith Within Reason, and Without Adam Friedmann the Parshah Introduces Us to the He Began to Stray in His Thinking (From Was Never Destined to Have Children
בס“ד Parshat Lech Lecha 11 Cheshvan, 5777/November 12, 2016 Vol. 8 Num. 10 This issue is sponsored by Jeffrey and Rochel Silver in memory of their dear friend, Moe Litwack z”l Faith Within Reason, and Without Adam Friedmann The parshah introduces us to the he began to stray in his thinking (from was never destined to have children. spiritual greatness of Avraham Avinu the idolatry of his surroundings) while However, Ramban (ibid. 15:2) notes that and recounts many of the trials that he was still small and began thinking part of Avraham’s concern stemmed he faced, as well as several day and night… And his heart strayed from his advanced age. Perhaps he interactions that he had with G-d. and understood until he comprehended didn’t merit the miracle required to have Only in the penultimate encounter, the path of truth and understood the a child at that stage. And yet, G-d which describes the brit bein habetarim route of justice using his correct promises that a direct child of Avraham (covenant between the parts) does intellect. And he knew that there is only will inherit him. It is in this moment Avraham speak. Responding to a one G-d and He conducts the spheres that the rational nature of Avraham’s promise from G-d, “I am your and He created everything, and there faith is challenged. In order to maintain protector, your reward is very isn’t any G-d in existence except Him.” his belief in G-d’s promise, Avraham great” (Bereishit 15:1), Avraham It was based on this awareness and the would need to abandon, at least in this expresses concern about his lack of conviction in the truth of his detail, his rational assumptions and progeny: “My Lord G-d, what can you philosophical analyses that Avraham move forward purely on the basis of his give me? I go childless…” (ibid. -
2020 SBM Teshuvot “Dina D'malkhuta Dina: Obligations And
2020 SBM Teshuvot “Dina D’Malkhuta Dina: Obligations and Limits” Published by the Center for Modern Torah Leadership 1 Table of Contents Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? 3 Week Two Summary: What Makes Taxation Halakhically Legitimate? 5 Week Three Summary: Does Halakhah Permit Taxation Without Representation? 8 Week Four Summary: Are Israeli Labor Laws Binding on Chareidi Schools? 11 Week Five Summary: Does Dina Demalkhuta Dina Apply in Democracies? 14 Week Six Summary: Introduction to the Sh’eilah 16 SBM 2020 Sh’eilah 17 State Authority and Religious Obligation – An Introduction 19 Teshuvah - Bracha Weinberger 23 Teshuvah - Talia Weisberg 26 Teshuvah - Avi Sommer 30 Teshuvah - Zack Orenshein 37 Teshuvah - Sara Schatz 41 Teshuvah - Batsheva Leah Weinstein 43 Teshuvah - Joshua Skootsky 48 Teshuvah - Eliana Yashgur 52 Teshuvah - Eli Putterman 55 Teshuvah - Akiva Weisinger 65 2 Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? by Avi Sommer July 3, 2020 Mishnah Bava Kamma 113a places various restrictions on transactions with tax collectors on the ground that their coins are considered stolen. For example, one may not accept charity from tax collectors or ask them to change larger denominations. You may be wondering: why would someone having a private economic transaction with a tax collector receive coins collected as taxes in change? Likewise, how could tax collectors give tax money away as charity? Shouldn’t it all have been given to their government? The answer is that the governments with which Chaza”l interacted, such as the Roman Empire, would sell the right to collect taxes to private individuals. -
Mattos Chassidus on the Massei ~ Mattos Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) MATTOS ~ MASSEI _ CHASSIDUS ON THE PARSHA + Dvar Torah – Mattos Keep Your Word The Torah states (30:3), “If a man takes a vow or swears an oath to G -d to establish a prohibition upon himself, he shall not violate his word; he shall fulfill whatever comes out of his mouth.” In relation to this passuk , the Midrash quotes from Tehillim (144:4), “Our days are like a fleeting shadow.” What is the connection? This can be explained, says Rav Levi Yitzchok, according to a Gemara ( Nedarim 10b), which states, “It is forbidden to say, ‘ Lashem korban , for G-d − an offering.’ Instead a person must say, ‘ Korban Lashem , an offering for G -d.’ Why? Because he may die before he says the word korban , and then he will have said the holy Name in vain.” In this light, we can understand the Midrash. The Torah states that a person makes “a vow to G-d.” This i s the exact language that must be used, mentioning the vow first. Why? Because “our days are like a fleeting shadow,” and there is always the possibility that he may die before he finishes his vow and he will have uttered the Name in vain. n Story The wood chopper had come to Ryczywohl from the nearby village in which he lived, hoping to find some kind of employment. -
Awaiting His Coming (I) the Value of Longing and Mourning the Churban, a Bitter Cry Broke Out
ב"ה למען ישמעו • מטות-מסעי תשפ"א • 626 Editor - RABBI SHIMON HELLINGER AWAITING HIS COMING (I) THE VALUE OF LONGING and mourning the churban, a bitter cry broke out. on a certain date his beloved son-in-law would Turning around, Reb Yitzchok turned around and be arriving for a visit. The whole household The Rambam writes that it is not only obligatory saw Reb Avrohom HaMalach sitting with his head prepared excitedly for his arrival. The great day to believe in the coming of Moshiach; one must between his knees, weeping bitterly. Long after came, but the visitor was nowhere to be seen. also await his coming. Moreover, a person who everyone had left, he continued watching Reb The family became restless. What could possibly does not do so is denying the Torah, Moshe Avrohom, who sat in the same position without have delayed him? The Yismach Moshe sat in his Rabbeinu and all the other nevi'im. moving. When the clock struck midnight, Reb room engrossed in his seforim while some family Yitzchok retired for the night. members waited outside impatiently, when a )רמב"ם הל' מלכים פי"א ה"א( carriage suddenly appeared on the horizon. The The following morning, when he arrived early to The Midrash writes that at the time of the Rebbe's shammes excitedly ran inside to bring shul, he found the Malach still mourning, in the churban, Yitzchok Avinu asked Hashem, "Will the him the good news: "Rebbe, he has arrived!" Yidden perhaps never merit to return?" Hashem midst of a puddle of tears. -
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 -
Schreiber QX
AARON M. SCHREIBER The H. atam Sofer’s Nuanced Attitude Towards Secular Learning, Maskilim, and Reformers Introduction abbi Moshe Sofer (1762-1839), commonly referred to as H. atam RSofer (after the title of his famous halakhic work), served as Rabbi of Pressburg, a major city in the Austro-Hungarian Empire, beginning in 1806. Subsequently, he became one of the principal leaders of the Orthodox Jewish community in Central Europe in the first four decades of the 19th century. R. Sofer was at the forefront of the orthodox strug- gles against the Jewish Reform movement.1 A towering halakhic author- ity whose rulings and opinions were sought by many from near and far, he was also known as a z.addik and as a person of unwavering principles to which he adhered regardless of the personal struggle required.2 He was charismatic and was reputed to be graced with the Divine Spirit, AARON M. SCHREIBER has been a tenured Professor of Law at a number of American law schools, and a founder and Professor of Law at Bar-Ilan University Faculty of Law in Israel. His published books include Jewish Law and Decision Making: A Study Through Time, and Jurisprudence: Understanding and Shaping Law (with W. Michael Reisman of Yale Law School). He has authored numerous articles on law, jurisprudence, and Jewish subjects, and was the Principal Investigator for many years of the computerized Jewish Responsa (She’elot u-Teshuvot) Project at Bar-Ilan University. 123 The Torah u-Madda Journal (11/2002-03) 124 The Torah u-Madda Journal even to receive visions of events in the future and in far away places.3 As a result, he had a profound influence on religious Jewry, particularly in Hungary, Poland, and all of Central Europe, both during and after his lifetime. -
A Note on Historiography, Printing, and the Power of Hearsay in a Position of Rabad
“It Is Upon Him to Bring the Proof”: A Note on Historiography, Printing, and the Power of Hearsay in a Position of Rabad Yaakov Jaffe and David Shabtai One of the most original but also controversial positions of the twelfth-century Talmudist Rabad (Rabbi Abraham ben David) of Posquières was his ruling that the prohibition that prohibits kohanim from incurring ritual defilement no longer applied.1 Rabad’s ruling has been consistently challenged and called into question on both logical and historical-critical grounds. Historically, the analysis of Rabad’s opinion is a paradigmatic case of the power of hearsay, the role of “luck” in publishing the positions of the rishonim, and the impact of these positions on Jewish law, particularly in light of what the authors believed to be the Rabad’s true opinion on the matter. Rabad’s position is formulated succinctly in his glosses to Maimonides’ Mishneh Torah. Rabad challenges Maimonides’ read- ing of a key Talmudic passage in Nazir 42b and concludes: 1 Rabad uses the words ba-zeman ha-zeh, “in our days,” over the course of his presentation—implying that the law is entirely inapplicable in our day and that even infant kohanim who had never come into contact with impurity could be lenient. Responsa Hatam Sofer no. 340 takes the phrase literally, but still argues that Rabad did not mean to say the prohibition did not categorically apply today. A nonliteral reading seems to be the most accurate, though, when the words are viewed in the context of Rabad’s and the Talmudic discussions, as will be dis- cussed below. -
Shabbos Secrets - the Mysteries Revealed
Translated by Rabbi Awaharn Yaakov Finkel Shabbos Secrets - The Mysteries Revealed First Published 2003 Copyright O 2003 by Rabbi Dovid D. Meisels ISBN: 1-931681-43-0 All rights reserved No part of this publication may be translated, reproduced, stored in a retrieval system, or transmitted in an form or by any means, electronic, mechanical, photo-copying, recording, or otherwise, withour prior permission in writing from both the copyright holder and publisher. C<p.?< , . P*. P,' . , 8% . 3: ,. ""' * - ;., Distributed by: Isreal Book Shop -WaUvtpttrnn 501 Prospect Street w"Jw--.or@r"wn owwv Lakewood NJ 08701 Tel: (732) 901-3009 Fax: (732) 901-4012 Email: isrbkshp @ aol.com Printed in the United States of America by: Gross Brothers Printing Co., Inc. 3 125 Summit Ave., Union City N.J. 07087 This book is dedicated to be a source of merit in restoring the health and in strengthening 71 Tsn 5s 3.17 ~~w7 May Hashem send him from heaven a speedy and complete recovery of spirit and body among the other sick people of Israel. "May the Zechus of Shabbos obviate the need to cry out and may the recovery come immediately. " His parents should inerit to have much nachas from him and from the entire family. I wish to express my gratitude to Reb Avraham Yaakov Finkel, the well-known author and translator of numerous books on Torah themes, for his highly professional and meticulous translation from the Yiddish into lucid, conversational English. The original Yiddish text was published under the title Otzar Hashabbos. My special appreciation to Mrs. -
9 Sivan 1807.Dwd
SIVAN Life's splendor forever lies in wait 1 Sivan about each one of us in all its fullness, but veiled from view, deep down, Day Forty-five, making six weeks and three days, of the invisible, far off. It is there, though, Omer not hostile, not reluctant, not deaf. If Rosh Hodesh Sivan Hillula of Bohemian-born Austrian writer Franz Kafka, you summon it by the right word, by its pictured at right. Kafka was an admirer of right name, it will come. –Franz Kafka anarcho-communist theoretician Pyotr Kropotkin. As an elementary and secondary school student, Kafka wore a red carnation in his lapel to show his support for socialism. (1 Sivan 5684, 3 June 1924) Hillula of Polish-born U.S. labor lawyer Jack Zucker. When Senator Joseph McCarthy impugned Zucker’s patriotism, Zucker retorted, “I have more patriotism in my little finger than you have in your entire body!” (1 Sivan 5761, 23 May 2001) Hillula of Samaritan High Priest Levi ben Abisha ben Pinhas ben Yitzhaq, the first Samaritan High Priest to visit the United States (1 Sivan 5761, 23 May 2001) Hillula of U.S. labor leader Gus Tyler, pictured at right. Born Augustus Tilove, he adopted the sur- name Tyler as a way of honoring Wat Tyler, the leader of a 14th-century English peasant rebellion. (1 Sivan 5771, 3 June 2011) Hillula of Annette Dreyfus Benacerraf, niece of 1965 Nobel laureate in Physiology or Medicine Jacques Monod and wife of 1980 Nobel laureate in Physiology or Medicine Baruj Benacerraf (1 Sivan 5771, 3 June 2011) 2 Sivan Day Forty-six, making six weeks and four days, of the Omer Hillula of Rebbe Israel Hager of Vizhnitz, pictured at near right. -
CONTENTS Editor's Introduction to the Kislev 5765 Edition Eugene Korn
CONTENTS Editor’s Introduction to the Kislev 5765 Edition Eugene Korn ARTICLES Rabbis Joseph B. Soloveitchik and Abraham Joshua Heschel on Jewish-Christian Relations Reuven Kimelman Contemporary Fads and Torah u-Madda: A Response to Alan Brill Yitzchak Blau Response by Alan Brill Women and Writing the Megillah Ross Singer Edah in Israel Saul. J. Berman Moshe Tur-Paz From De’ot The Challenge of Unmarried Women: Does Defining Them as a “Problem” Meet a Social Need? Hagit Bartov REVIEW ESSAYS A Critique of Expanding the Palace of Torah: Orthodoxy and Feminism by Tamar Ross Yoel Finkelman Response by Tamar Ross Tears of the Oppressed by Aviad Hacohen Michael J. Broyde REVIEW What Makes a Book Orthodox? Wrestling With God and Men by Steve Greenberg Reviewed by Asher Lopatin The Edah Journal 4:2 Edah Inc. © 2004 Kislev 5765 The Edah Journal A Forum of Modern Orthodox Discourse Statement of Purpose The Edah Journal is a forum for discussion of Orthodox Judaism’s engagement with modernity. It is Edah’s conviction that such discourse is vital to nurturing the spiritual and religious experiences of Modern Orthodox Jews. Committed to the norms of halakhah and Torah, The Edah Journal is dedicated to free inquiry and will be ever mindful that, “Truth is the seal of the Holy One, Blessed be He.” Editorial Board Eugene Korn - Editor Naftali Harcsztark – Associate Editor Joel Linsider – Text Editor Moshe Halbertal (Israel) Richard Joel Norma Baumel Joseph Simcha Krauss Barry Levy Dov Linzer Tamar Ross (Israel) Directions for Submissions The Edah Journal invites submissions of original scholarly and popular essays, as well as new English translations of Hebrew works.