The Talmud in Tractate Rosh Hashana, Based on Expositions of The
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xxx Contents The Jewish Day ............................................................................................................................... 6 A. What is a day? ..................................................................................................................... 6 B. Jewish Days As ‘Natural’ Days ........................................................................................... 7 C. When does a Jewish day start and end? ........................................................................... 8 D. The values we can learn from the Jewish day ................................................................... 9 Appendix: Additional Information About the Jewish Day ..................................................... 10 The Jewish Week .......................................................................................................................... 13 A. An Accompaniment to Shabbat ....................................................................................... 13 B. The Days of the Week are all Connected to Shabbat ...................................................... 14 C. The Days of the Week are all Connected to the First Week of Creation ........................ 17 D. The Structure of the Jewish Week .................................................................................... 18 E. Deeper Lessons About the Jewish Week ......................................................................... 18 F. Did You Know? ................................................................................................................. -
A USER's MANUAL Part 1: How Is Halakhah Organized?
TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning. -
Yom Kippur Yizkor – out of Time – 9.28.20
Drasha – Yom Kippur Yizkor – Out of Time – 9.28.20 One of the details we’ve had to contend with as we work on coming back to synagogue is the signage. We want to make sure that, as different as things are, everyone knows where to go and where not to go, what to do and what not to do. We have signs with arrows pointing us in the right direction, we have signs with rules about COVID safety protocols, and we have signs telling not to go beyond this point. The Torah has a similar sign in the form of a verse in the Book of Leviticus. It says (Vayikra 16:2) V’Al Yavo B’Chol Eit El HaKodesh – And don’t come at any time into the [Inner] Sanctum. Rabbi Shlomo Ephraim Luntschitz, author of the biblical commentary Kli Yakar, explains the verse as saying that the Kohen Gadol (High Priest) couldn’t go to the Kodesh Kadoshim (Temple Inner Sanctum) on any day of the year related to time. He was only allowed to go there on the day of the year that is beyond time, which is Yom Kippur. Time is a creation. This is the reason time has limitations, such as before and after. There is one day a year that is above time: Yom Kippur. On this day, we don’t eat or drink; we become like angels, heavenly beings, beyond the boundaries of the physical world. The Kodesh Kadoshim itself was beyond time and space. As the Talmud (Megillah 10b) says “We received the tradition from our forefathers: The Ark of the Covenant didn't take up any room." The Kohen Gadol went to this heavenly place on Yom Kippur because they are both beyond the boundaries of this world. -
Teacher's Guide & Student Worksheets
Teacher's Guide & Student Worksheets An interdisciplinary curriculum that weaves together Jewish tradition and contemporary food issues www.hazon.org/jfen Hazon works to create healthy and sustainable communities in the Jewish world and beyond. Teachers Guide and Student Worksheets www.hazon.org/jfen Authors: Judith Belasco, Lisa Sjostrom Contributing Author: Ronit Ziv-Zeiger, Jenna Levy Design Work: Avigail Hurvitz-Prinz, Lisa Kaplan, Rachel Chetrit Curriculum Advisors: Mick Fine, Rachel Jacoby Rosenfield, Elisheva Urbas, Molly Weingrod, David Franklin, Natasha Aronson Educational Partnerships & Outreach Advisor: Elena Sigman Min Ha’Aretz Advisory Board: Judith Belasco, Cheryl Cook, Rachel Rosenfield, Nigel Savage, Elena Sigman, Elisheva Urbas, Molly Weingrod Special thanks to: Gayle Adler and educators at Beit Rabban, Mick Fine, Benjamin Mann, & Dr. Steven Lorch at Solomon Schechter School of Manhattan for their extensive work to develop the Min Ha’Aretz curriculum Hazon Min Ha’Aretz Family Education Initiative Staff Judith Belasco, Director of Food Programs, [email protected] Daniel Infeld, Food Progams Fellow, [email protected] Hazon | 125 Maiden Lane, New York, NY 10038 | 212 644 2332 | fax: 212 868 7933 www.hazon.org | www.jcarrot.org – “Best New Blog” in the 2007 Jewish & Israeli Blog Awards Copyright © 2010 by Hazon. All rights reserved. Hazon works to create healthy and sustainable communities in the Jewish world and beyond. “The Torah is a commentary on the world, and the world is a commentary on the Torah…” Cover photos courtesy -
Daf Ditty Pesachim 78: Korban Pesach Today (?)
Daf Ditty Pesachim 78: Korban Pesach today (?) Three girls in Israel were detained by the Israeli Police (2018). The girls are activists of the “Return to the Mount” (Chozrim Lahar) movement. Why were they detained? They had posted Arabic signs in the Muslim Quarter calling upon Muslims to leave the Temple Mount area until Friday night, in order to allow Jews to bring the Korban Pesach. This is the fourth time that activists of the movement will come to the Old City on Erev Pesach with goats that they plan to bring as the Korban Pesach. There is also an organization called the Temple Institute that actively is trying to bring back the Korban Pesach. It is, of course, very controversial and the issues lie at the heart of one of the most fascinating halachic debates in the past two centuries. 1 The previous mishnah was concerned with the offering of the paschal lamb when the people who were to slaughter it and/or eat it were in a state of ritual impurity. Our present mishnah is concerned with a paschal lamb which itself becomes ritually impure. Such a lamb may not be eaten. (However, we learned incidentally in our study of 5:3 that the blood that gushed from the lamb's throat at the moment of slaughter was collected in a bowl by an attendant priest and passed down the line so that it could be sprinkled on the altar). Our mishnah states that if the carcass became ritually defiled, even if the internal organs that were to be burned on the altar were intact and usable the animal was an invalid sacrifice, it could not be served at the Seder and the blood should not be sprinkled. -
EREV PESACH WHICH OCCURS on SHABBOS: a Practical Guide
Rabbi Aaron Kraft Dayan EREV PESACH WHICH OCCURS ON SHABBOS: A Practical Guide When Erev Pesach coincides with Shabbos, we benefit from Friday (13th of Nisan; this year, March 26, 2021) or Shabbos having a restful and spiritually uplifting day leading into the (Erev Pesach; this year, March 27, 2021)? The Shulchan Aruch Seder night. However, this infrequent calendrical occurrence (ibid.) says to burn most of the chametz on Friday, leaving some also raises practical questions relating to the halachos of Erev for the Shabbos meals (see next section). Whatever chametz Pesach1 as well as to the proper fulfilment of the mitzvos of remains after the meals should be broken into small crumbs Shabbos. This article will address these concerns. and disposed of in a manner that destroys it completely but does not violate the laws of Shabbos. Preferred methods include flushing the crumbs down the toilet, feeding them to TAANIS BECHOROS a pet, or throwing them into a garbage outside of the house. While on a regular Erev Pesach, firstborn males customarily Larger quantities may also be given to a non-Jew (but you fast, fasting is prohibited on Shabbos either because it detracts should not directly ask the non-Jew to remove more than from the mitzvah of oneg Shabbos or because an obligation to a meal’s worth of chametz from your house – see Shulchan eat three meals exists (OC 288:1 and Beur Halacha). Therefore, Aruch 444:4 and Mishna Berura 444:18-20). the Beis Yosef (OC 470) cites opposing positions whether to According to the Shulchan Aruch (OC 444:2), the burning observe the taanis on Thursday or not at all this year. -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
Haggadah SUPPLEMENT
Haggadah SUPPLEMENT Historical Legal Textual Seder Ritualistic Cultural Artistic [email protected] • [email protected] Seder 1) Joseph Tabory, PhD, JPS Haggadah 2 cups of wine before the meal ; 2 cups of wine after the meal (with texts read over each pair); Hallel on 2nd cup, immediately before meal; more Hallel on 4th cup, immediately after meal; Ha Lachma Anya – wish for Jerusalem in Aramaic - opens the seder; L’Shana HaBa’ah BiYerushalyaim – wish for Jerusalem in Hebrew - closes it; Aramaic passage (Ha Lachma Anya) opens the evening; Aramaic passage (Had Gadya) closes the evening; 4 questions at the beginning of the seder; 13 questions at the end (Ehad Mi Yode‘a); Two litanies in the haggadah: the Dayenu before the meal and Hodu after the meal. 2) Joshua Kulp, PhD, The Origins of the Seder and Haggadah, 2005, p2 Three main forces stimulated the rabbis to develop innovative seder ritual and to generate new, relevant exegeses to the biblical Passover texts: (1) the twin calamities of the destruction of the Jerusalem Temple and the Bar-Kokhba revolt; (2) competition with emerging Christian groups; (3) assimilation of Greco-Roman customs and manners. 2nd Seder 3) David Galenson, PhD, Old Masters and Young Geniuses There have been two very different types of artist in the modern era…I call one of these methods aesthetically motivated experimentation, and the other conceptual execution. Artists who have produced experimental innovations have been motivated by aesthetic criteria: they have aimed at presenting visual perceptions. Their goals are imprecise… means that these artists rarely feel they have succeeded, and their careers are consequently often dominated by the pursuit of a single objective. -
Daf Ditty Pesachim 34: Memory Loss Vs Inattention
Daf Ditty Pesachim 34: Memory loss vs inattention When I have fears that I may cease to be Before my pen has gleaned my teeming brain, Before high-pilèd books, in charactery, Hold like rich garners the full ripened grain; When I behold, upon the night’s starred face, Huge cloudy symbols of a high romance, And think that I may never live to trace Their shadows with the magic hand of chance; And when I feel, fair creature of an hour, That I shall never look upon thee more, Never have relish in the faery power Of unreflecting love—then on the shore Of the wide world I stand alone, and think Till love and fame to nothingness do sink. John Keats It was at Wentworth Place that Keats composed his mysterious and magical lyric ‘La Belle Dame sans Merci’, finished his narrative poem The Eve of St Agnes, and wrote his great odes of spring 1819 including ‘Ode to a Nightingale’. 1 2 After mentioning ways in which impure teruma was used, the Gemara mentions other halakhot pertaining to this issue. Abaye bar Avin and Rav Ḥananya bar Avin taught the tractate of Terumot in the school of Rabba. Rava bar Mattana met them and said to them: What novel idea can you say has been taught with regard to Terumot in the school of our Master, Rabba? They said to him: What is difficult for you? There must be some issue troubling you that has caused you to ask this question. He said to them: The following statement that we learned in the mishna in Terumot is unclear: Saplings of teruma that became ritually impure and were planted are pure such that they do not impart ritual impurity once they have been planted, but they are prohibited to be eaten as teruma. -
Derech Hateva 2018.Pub
Derech HaTeva A Journal of Torah and Science A Publication of Yeshiva University, Stern College for Women Volume 22 2017-2018 Co-Editors Elana Apfelbaum | Tehilla Berger | Hannah Piskun Cover & Layout Design Shmuel Ormianer Printing Advanced Copy Center, Brooklyn, NY 11230 Acknowledgements The editors of this year’s volume would like to thank Dr. Harvey Babich for the incessant time and effort that he devotes to this journal. Dr. Babich infuses his students with a passion for the Torah Umadda vision and serves as an exemplar of this philosophy to them. Through his constant encouragement and support, students feel confident to challenge themselves and find interesting connections between science and Torah. Dr. Babich, thank you for all the effort you contin- uously devote to us through this journal, as well as to our personal and future lives as professionals and members of the Jewish community. The publication of Volume 22 of this journal was made possible thanks to the generosity of the following donors: Dr. and Mrs. Harvey Babich Mr. and Mrs. Louis Goldberg Dr. Fred and Dr. Sheri (Rosenfeld) Grunseid Rabbi and Mrs. Baruch Solnica Rabbi Joel and Dr. Miriam Grossman Torah Activities Council YU Undergraduate Admissions We thank you for making this opportunity possible. Elana Apfelbaum Tehilla Berger Hannah Piskun Dedication We would like to dedicate the 22nd volume of Derech HaTeva: A Journal of Torah and Science to the soldiers of the Israel Defence Forces (IDF). Formed from the ashes of the Holocaust, the Israeli army represents the enduring strength and bravery of the Jewish people. The soldiers of the IDF have risked their lives to protect the Jewish nation from adversaries in every generation in wars such as the Six-Day War and the Yom Kippur War. -
Of the Mishnah, Bavli & Yerushalmi
0 Learning at SVARA SVARA’s learning happens in the bet midrash, a space for study partners (chevrutas) to build a relationship with the Talmud text, with one another, and with the tradition—all in community and a queer-normative, loving culture. The learning is rigorous, yet the bet midrash environment is warm and supportive. Learning at SVARA focuses on skill-building (learning how to learn), foregrounding the radical roots of the Jewish tradition, empowering learners to become “players” in it, cultivating Talmud study as a spiritual practice, and with the ultimate goal of nurturing human beings shaped by one of the central spiritual, moral, and intellectual technologies of our tradition: Talmud Torah (the study of Torah). The SVARA method is a simple, step-by-step process in which the teacher is always an authentic co-learner with their students, teaching the Talmud not so much as a normative document prescribing specific behaviors, but as a formative document, shaping us into a certain kind of human being. We believe the Talmud itself is a handbook for how to, sometimes even radically, upgrade our tradition when it no longer functions to create the most liberatory world possible. All SVARA learning begins with the CRASH Talk. Here we lay out our philosophy of the Talmud and the rabbinic revolution that gave rise to it—along with important vocabulary and concepts for anyone learning Jewish texts. This talk is both an overview of the ultimate goals of the Jewish enterprise, as well as a crash course in halachic (Jewish legal) jurisprudence. Beyond its application to Judaism, CRASH Theory is a simple but elegant model of how all change happens—whether societal, religious, organizational, or personal. -
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