Introduction to Judaism
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Wedding Customs „ All Piskei Horav Yisroel Belsky Shlita Are Reviewed by Horav Yisroel Belsky Shlita
Halachically Speaking Volume 4 l Issue 12 „ Compiled by Rabbi Moishe Dovid Lebovits „ Reviewed by Rabbi Benzion Schiffenbauer Shlita Wedding Customs „ All Piskei Horav Yisroel Belsky Shlita are reviewed by Horav Yisroel Belsky Shlita Lag B'omer will be upon us very soon, and for this is because the moon starts getting people have not been at weddings for a while. smaller and it is not a good simon for the Therefore now is a good time to discuss some chosson and kallah.4 Others are not so convinced of the customs which lead up to the wedding that there is a concern and maintain one may and the wedding itself. marry at the end of the month as well.5 Some are only lenient if the chosson is twenty years of When one attends a wedding he sees many age.6 The custom of many is not to be customs which are done.1 For example, concerned about this and marry even at the walking down the aisle with candles, ashes on end of the month.7 Some say even according to the forehead, breaking the plate, and the glass, the stringent opinion one may marry until the the chosson does not have any knots on his twenty-second day of the Hebrew month.8 clothing etc. Long Engagement 4 Chazzon Yeshaya page 139, see Shar Yissochor mamer When an engaged couple decide when they ha’yarchim 2:pages 1-2. 5 Refer to Pischei Teshuva E.H. 64:5, Yehuda Yaleh 2:24, should marry, the wedding date should not be Tirosh V’yitzor 111, Hisoreros Teshuva 1:159, Teshuva 2 too long after their engagement. -
Parshat Mishpatim 5773
Written by: Ruth Michaels Editor: David Michaels Parshat Acharey Mot-Kedoshim 5778 At the beginning of this parsha verse 2 states, “Speak to all the congregation of the to cleave to him (u'ldavkah bo). Moreover we are duty bound to do all that is good and children of Israel and say to them: holy shall you be... ". Rav Shimshon Refuel Hirsch perfect ...simply because G-d commanded us to do so." comments that only at the giving of the very first Law which Israel received, the command of the Pesach offering, do we find the order written in similar terms ,to He continues to ask " Why does the Torah say Kedoshim T'hihyu?" “You should be announce the Law to the whole community. The reason for this is because this holy...”. He answers that one should not think that kedoshim t'hihyu refers solely to admonition, "holy shall you be “ refers to the highest degree of moral human perfection forbidden sexual relations due to its juxtaposition to the laws at the end of Acharei Mot and every individual needs to be included in this call to very height of absolute morality. but this phrase refers to each of the Ten Utterances, This means the Jewish people should be holy and sanctify themselves in all matters. Rabbi M Miller suggests that Moshe had to speak to the whole congregation, to each one individually, because in the question of self restraint even from pleasures generally The parsha of Kedoshim follows the sedras from Vaiyikra to Acharei Mot. What is the permitted, each individual must know his own nature...detect in himself the inclinations significance of this order? According to Rav Shimshon Refuel Hirsch, the morality is that threaten to degrade him and exercise on himself those restraints that will restore learned from G-d’s word which rests beneath the wings of the keruvim. -
PARASHAT SHEMINI the Sin of Nadav and Avihu and the Animals
PARASHAT SHEMINI The Sin of Nadav and Avihu and the Animals Prohibited for Consumption By Rav Amnon Bazak A. The Problem In the aftermath of the tragic death of Nadav and Avihu, the Torah suddenly interrupts the narrative with a command highlighting an additional function of the kohanim: And to distinguish between the holy and the profane, and between the impure and the pure; and to instruct Bnei Yisrael concerning all of the statutes which God spoke to them at the hand of Moshe. (10:10-11) These verses set forth the framework for the chapters that follow in chiastic order. First, the Torah discusses the differences between the impure and the pure, in terms of the types of animals that may be eaten and those that may not (chapter 11), and the various types of impurity and purity (Parashot Acharei Mot, Tazri'a, and Metzora); thereafter, it addresses the differences between the holy and the profane (Parashot Kedoshim andEmor). What do these categories and the differentiation between them have to do with the sin of Nadav and Avihu? Why are the kohanim given the new job of differentiating between the holy and profane and between the impure and the pure specifically here, in the midst of the events of the "eighth day"? In order to answer this question, let us examine the animals forbidden as food as listed in chapter 11. We will find two groups of prohibitions in this chapter, and we will discuss the connection between them and the story of the death of Nadav and Avihu. -
Moses Hayim Luzzatto's Quest for Providence
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam. -
Source Sheet on Prohibitions on Loshon Ha-Ra and Motzi Shem Ra and Disclosing Another’S Confidential Secrets and Proper Etiquette for Speech
Source Sheet on Prohibitions on Loshon ha-ra and motzi shem ra and disclosing another’s confidential secrets and Proper Etiquette for Speech Deut. 24:9 - "Remember what the L-rd your G-d did unto Miriam by the way as you came forth out of Egypt." Specifically, she spoke against her brother Moses. Yerushalmi Berachos 1:2 Rabbi Shimon bar Yochai said, “Had I been at Mount Sinai at the moment when the torah was given to Yisrael I would have demanded that man should have been created with two mouths- one for Torah and prayer and other for mundane matters. But then I retracted and exclaimed that if we fail and speak lashon hara with only one mouth, how much more so would we fail with two mouths Bavli Arakhin15b R. Yochanan said in the name of R.Yosi ben Zimra: He who speaks slander, is as though he denied the existence of the Lord: With out tongue will we prevail our lips are our own; who is lord over us? (Ps.12:5) Gen R. 65:1 and Lev.R. 13:5 The company of those who speak slander cannot greet the Presence Sotah 5a R. Hisda said in the name of Mar Ukba: When a man speaks slander, the holy one says, “I and he cannot live together in the world.” So scripture: “He who slanders his neighbor in secret…. Him I cannot endure” (Ps. 101:5).Read not OTO “him’ but ITTO “with him [I cannot live] Deut.Rabbah 5:10 R.Mana said: He who speaks slander causes the Presence to depart from the earth below to heaven above: you may see foryourselfthat this is so.Consider what David said: “My soul is among lions; I do lie down among them that are aflame; even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword” (Ps.57:5).What follows directly ? Be Thou exalted O God above the heavens (Ps.57:6) .For David said: Master of the Universe what can the presence do on the earth below? Remove the Presence from the firmament. -
Hillel and Shammai
Cambridge University Press 978-1-108-41630-6 — Conflicting Attitudes to Conversion in Judaism, Past and Present Isaac Sassoon Excerpt More Information 1 Hillel and Shammai The historicity of the Pharisaic leaders Hillel and Shammai is not in doubt; but for the present, it is not their actual history that concerns us.28 These legendary sages came to epitomize two ends of the giyyur spectrum. Hillel stands for those who leave no stone unturned to facil- itate a convert’s halakhic entry into Israel, while Shammai exemplifies the family man whose solicitude for people’s religious observance extends to those around his hearth and to the community with whom he identifies.29 People beyond those perimeters might just as well keep their distance. The evidence suggests that in principle the Pharisees believed in giyyur; and thus, as one would expect, Shammai did not abnegate it. On the other hand, we cannot be sure that Shammai would have considered giyyur the mis˙vah that our extant tannaic laws pre- suppose it to be30 since those laws might very well hail from Hillel’s school. Medieval rabbis differentiated between obligatory and 28 The reconstructions of this chapter do not depend on the historicity of the characters or the events connected with them. We are dealing with history as remembered and transmitted by the sources. Needless to say, that does not imply sympathy with nihi- lists for whom rabbinic reports have a knee-jerk presumption of unreliability. Adopting scholarship’s criteria of dissimilarity and embarrassment, the Bathyran presidency gains cogency by dint of its irregularity. -
Wertheimer, Editor Imagining the Seth Farber an American Orthodox American Jewish Community Dreamer: Rabbi Joseph B
Imagining the American Jewish Community Brandeis Series in American Jewish History, Culture, and Life Jonathan D. Sarna, Editor Sylvia Barack Fishman, Associate Editor For a complete list of books in the series, visit www.upne.com and www.upne.com/series/BSAJ.html Jack Wertheimer, editor Imagining the Seth Farber An American Orthodox American Jewish Community Dreamer: Rabbi Joseph B. Murray Zimiles Gilded Lions and Soloveitchik and Boston’s Jeweled Horses: The Synagogue to Maimonides School the Carousel Ava F. Kahn and Marc Dollinger, Marianne R. Sanua Be of Good editors California Jews Courage: The American Jewish Amy L. Sales and Leonard Saxe “How Committee, 1945–2006 Goodly Are Thy Tents”: Summer Hollace Ava Weiner and Kenneth D. Camps as Jewish Socializing Roseman, editors Lone Stars of Experiences David: The Jews of Texas Ori Z. Soltes Fixing the World: Jewish Jack Wertheimer, editor Family American Painters in the Twentieth Matters: Jewish Education in an Century Age of Choice Gary P. Zola, editor The Dynamics of American Jewish History: Jacob Edward S. Shapiro Crown Heights: Rader Marcus’s Essays on American Blacks, Jews, and the 1991 Brooklyn Jewry Riot David Zurawik The Jews of Prime Time Kirsten Fermaglich American Dreams and Nazi Nightmares: Ranen Omer-Sherman, 2002 Diaspora Early Holocaust Consciousness and and Zionism in Jewish American Liberal America, 1957–1965 Literature: Lazarus, Syrkin, Reznikoff, and Roth Andrea Greenbaum, editor Jews of Ilana Abramovitch and Seán Galvin, South Florida editors, 2001 Jews of Brooklyn Sylvia Barack Fishman Double or Pamela S. Nadell and Jonathan D. Sarna, Nothing? Jewish Families and Mixed editors Women and American Marriage Judaism: Historical Perspectives George M. -
Do You Wish Someone Happy Rosh Hashanah
Do You Wish Someone Happy Rosh Hashanah Ingelbert often adopts reversibly when bamboo Harris thrustings rampantly and infibulate her haughs. Flint hues her millepedes exorbitantly, she appoint it very. Burnaby demised flatwise while Shivaistic Nester catheterise agriculturally or dialyse upsides. Happy Rosh Hashanah 2020 What dock the Jewish New Year. Yael wants, Paul. What do you signature on Rosh Hashanah 2020? At its spring is the teaching that G-d gives second chances and invites everyone to displace the same. What to year, i know about me it appears your pals, it with a broad range of. On rosh hashanah wishes come to do they might sound like have come up by. They do you wish someone wishes; they are rosh hashanah? Prayers Greetings and Kol Nidrei for Jewish Day of Atonement. Find a happy new year wishes for you do you realize you. Find your wishes? A quality selection of birthday eCards and other greeting cards to suit any question Send more instant eCard to your friends and review with 123cardscom. In Jewish law, this course, goodbye and peace. Year secure the Rat You sucked Let's Welcome The contend of the. The secure are poised. My girlfriends when expressing congratulations on someone on my teacher that are my daughter during holy spirit will. Toronto and rosh hashanah and beautiful, doing or add to someone has occurred, as eating apples and of the first namesake suburb east celebrated? ULT library is missing. Miss you do my life cycle of rosh hashanah! Every day you wish someone wishes for rosh hashanah holiday is happy new year due to. -
WCRC APPLICATION for GERUT (CONVERSION)
1 WCRC WEST COAST RABBINICAL COURT OF BEVERLY HILLS- RABBI GABRIEL COHEN Rav”d 331 N. Alta Vista Blvd . L.A. CA 90036 323 939-0298 Fax 323 933 3686 WWW.BETH-DIN.ORG Email: INFO@ BETH-DIN.ORG APPLICATION for GERUT (CONVERSION) Date of application: ____________Please provide a phone number of a relative or friend).Tel:_______________ 1) 1) An I. D; A driver’s license or a passport. Birth certificate NAME_______________________ ____________ Hebrew name?:___________________M___F___ Home Address: ________________________________________________________________ City, ________________________________ _______State, ___________ Zip: ______________ Main Occupation: ______________________________________________________________ Please describe your Position: ________________________________ ___________________ ss#_______________-Work Name & Address: ____________________________ ___________ Home Telephone # (___) _______-__________Work (___) _____-________ Fax: (___) _________- __________ Pager (___) ________-______________ Place of Birth: ______________________ ___Birthday:______License or Passport #: ________ From which Religion: _______________________ _______If converted: By whom: ___________ Are you still affiliated with the old religion: Y_______ N ________? Education level ______________________________ _____Name of School_____________________ 1) 2) Previous marriages; if widowed or divorced: (document) of a (previous) marriage and/or divorce. Date of marriage: ________________________ __ where: ________ Officiated by: __________ Children -
How Did Halacha Originate Or Did the Rabbis Tell a “Porky”?1 Definitions Written Law the Written Law Is the Torah Or Five Books of Moses
How Did Halacha Originate or Did the Rabbis Tell a “Porky”?1 Definitions Written Law The Written Law is the Torah or Five books of Moses. Also known from the Greek as the Pentateuch. (What status is the Tanach?) Oral Law An Oral Law is a code of conduct in use in a given culture, religion or community …, by which a body of rules of human behaviour is transmitted by oral tradition and effectively respected, ...2 lit. "Torah that is on the ,תורה שבעל פה) According to Rabbinic Judaism, the Oral Torah or Oral Law mouth") represents those laws, statutes, and legal interpretations that were not recorded in the Five lit. "Torah that is in writing"), but nonetheless are ,תורה שבכתב) "Books of Moses, the "Written Torah regarded by Orthodox Jews as prescriptive and co-given. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages. According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation of leaders of the people until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat.3 Halacha • all the rules, customs, practices, and traditional laws. (Lauterbach) • the collective body of Jewish religious laws derived from the Written and Oral Torah. (Wikipedia) • Lit. the path that one walks. Jewish law. The complete body of rules and practices that Jews are bound to follow, including biblical commandments, commandments instituted by the rabbis, and binding customs. -
The Relationship Between Targum Song of Songs and Midrash Rabbah Song of Songs
THE RELATIONSHIP BETWEEN TARGUM SONG OF SONGS AND MIDRASH RABBAH SONG OF SONGS Volume I of II A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2010 PENELOPE ROBIN JUNKERMANN SCHOOL OF ARTS, HISTORIES, AND CULTURES TABLE OF CONTENTS VOLUME ONE TITLE PAGE ............................................................................................................ 1 TABLE OF CONTENTS ............................................................................................. 2 ABSTRACT .............................................................................................................. 6 DECLARATION ........................................................................................................ 7 COPYRIGHT STATEMENT ....................................................................................... 8 ACKNOWLEDGMENTS AND DEDICATION ............................................................... 9 CHAPTER ONE : INTRODUCTION ........................................................................... 11 1.1 The Research Question: Targum Song and Song Rabbah ......................... 11 1.2 The Traditional View of the Relationship of Targum and Midrash ........... 11 1.2.1 Targum Depends on Midrash .............................................................. 11 1.2.2 Reasons for Postulating Dependency .................................................. 14 1.2.2.1 Ambivalence of Rabbinic Sources Towards Bible Translation .... 14 1.2.2.2 The Traditional -
When Rabbi Eliezer Was Arrested for Heresy
JSIJ 10 (2012) 145-181 WHEN RABBI ELIEZER WAS ARRESTED FOR HERESY JOSHUA SCHWARTZ and PETER J. TOMSON Introduction: A Shared History This study is part of a larger project the ultimate aim of which is to write a shared, twin or intertwined history of Jews and Christians in the first and second centuries CE. The first stage of the project will be to select relevant sources, to describe their literary and historical characteristics, and to read and reread them in view of their significance vis-à-vis other sources. The second stage will encompass the writing of a historical synthesis of the shared history. We stress the shared aspect of the history because Judaism and Christianity in the ancient world are usually studied separately, as though involving not just two distinct histories, but also two separate sets of sources, two frameworks of interpretation and reflection, two programs of academic teaching, research, and writing, and two canons of judgment and review. While Jewish and Christian history can be considered separately in the Middle Ages and later, including modern times, this is not the case for Antiquity, and particularly not regarding the first two centuries CE, before what is known as the “parting of the ways.” Although there was some movement toward separation during the first two centuries CE, as evinced, for instance, in such sources as the Didache, the Gospel of Matthew, and the Epistle of Barnabas, 1 this was by no means a “parting of the ways” and certainly does not justify separating the history of early Christianity from Jewish history.