Studia Żydowskie Almanach

Total Page:16

File Type:pdf, Size:1020Kb

Studia Żydowskie Almanach STUDIA ŻYDOWSKIE ALMANACH [Jewish Studies. Almanac] Rada Naukowa / Editorial Board: Natalia Aleksiun, Instytut Historii PAN / Touro College, New York Alina Cała, Żydowski Instytut Historyczny, Warszawa Małgorzata Domagalska, Uniwersytet Łódzki Semyon Goldin, Hebrew University, Jerusalem Robert Kuwałek, Państwowe Muzeum na Majdanku, Lublin Artur Markowski, Uniwersytet Warszawski Witold Mędykowski, Yad Vashem, Jerusalem Pavel Polian, Russian Academy of Science, Moscow / University of Freiburg Shaul Stampfer, Hebrew University, Jerusalem Wacław Wierzbieniec (przewodniczący), Uniwersytet Rzeszowski Konrad Zieliński, UMCS, Lublin / PWSZ, Zamość Redaktor Naczelny / Editor-in-Chief: Konrad Zieliński Sekretarz redakcji / Associate Editor: Magdalena Cześniak-Zielińska Adres Redakcji / Editorial Address: R. V (2015) Nr 5 Państwowa Wyższa Szkoła Zawodowa im. Szymona Szymonowica w Zamościu ul. Pereca 2, 22-400 Zamość tel. +48 84 6383444 tel./fax +48 84 6383500 e-mail: [email protected] Redaktor tematyczny / Editor oft he Volume: Konrad Zieliński Recenzenci / Reviewers: Dr Artur Markowski Dr Artur Tanikowski ISSN 2083-5574 Skład i druk: Drukarnia Cyfrowa TRIADA 22-400 Zamość, ul. Lwowska 40 tel./fax 84 639 10 90 www.triada.org.pl Spis treści In Memoriam. Robert Kuwałek (1966-2014) Artykuły Nataliya Levkovych (Lwów) Artistic Features of Besamims in Eastern Galicia in the 18th – the first third of the 20th Century ........................................................................................................................ 13 Olga Maciupa (Lublin/Lwów) Pożegnanie z obcością. Znaki pamięci żydowskiej w najnowszym dramacie polskim ............................................................................................................... 29 Mateusz Pielka (Toruń) Sprawa posądzenia o mord rytualny w Skórczu w 1884 roku w świetle prasy ...... 43 Monika Szabłowska-Zaremba (Lublin) Lublin na łamach międzywojennej prasy polsko-żydowskiej .....................................55 Anna Juszczak (Lublin) Obraz Żyda na łamach „Rycerza Niepokalanej”, 1922-1939 ........................................73 Monika Szabłowska-Zaremba (Lublin) Icchok Lejbusz Perec w polsko-żydowskiej prasie międzywojennej ....................... 103 Katarzyna Thomas (Rzeszów) O pogromie w Drohobyczu w 1941 roku w świetle materiałów z Archiwum Yad Vashem ............................................................................................................................... 119 Leonid Smilovitsky (Tel Awiw) Correspondence in Yiddish between personnel in Red Army and their relatives during Soviet German war, 1941-1945 .......................................................................... 133 Anna Ostrowska (Warszawa) Uwagi na temat syjonistycznej koncepcji państwa ..................................................... 145 Maryla Skałczyńska-Falczyńska (Lublin) Żydzi amazońscy w Peru. Zarys problematyki, cz. II ................................................ 165 5 Studia żydowskie Miscellanea CONTENT Alicja Gontarek (Lublin) Okólnik Departamentu Konsularnego Ministerstwa Spraw Zagranicznych z 1938 r. w sprawie emigracji żydowskiej, wydany przez Wiktora Tomira Drymmera – źródło In Memoriam. Robert Kuwałek (1966-2014) do dziejów polityki emigracyjnej II RP .......................................................................... 201 Articles Nataliya Levkovych (Lviv) Recenzje i polemiki Artistic Features of Besamims in Eastern Galicia in the 18th – the first third of the 20th Centuryy ..................................................................................................................... 13 Леонид Смиловицкий Евреи в Тyрове. История местечка Мозырского Полесья, Иерусалим 2008 Olga Maciupa (Lublin/Lviv) (Roman Romantsov) ......................................................................................................... 219 Farewell to the strangeness. Signs of Jewish memory in the new Polish drama ..... 29 Bartłomiej Krupa Mateusz Pielka (Toruń) Opowiedzieć Zagładę. Polska proza i historiografia wobec Holocaustu (1987-2003), Accusation of ritual murder in Skórcz in 1884 in press ............................................... 43 Kraków 2013 (Michał Majewski) .................................................................................... 223 Monika Szabłowska-Zaremba (Lublin) Autorzy .............................................................................................................................. 231 Lublin in the interwar Polish-Jewish press .................................................................... 55 Anna Juszczak (Lublin) .................................................................................................... 73 The image of the Jew in „Rycerz Niepokalanej”, 1922-1939 Monika Szabłowska-Zaremba (Lublin) ...................................................................... 103 Icchok Lejbusz Peretz in the interwar Polish-Jewish press Katarzyna Thomas (Rzeszów) ....................................................................................... 119 Pogrom in Drohobycz in 1941 in view of Yad Vashem Testimonies Leonid Smilovitsky (Tel Aviv) ..................................................................................... 133 Correspondence in Yiddish between personnel in Red Army and their relatives during Soviet German war, 1941-1945. Anna Ostrowska (Warsaw) ............................................................................................ 145 Comments on the Zionist conception of the State Maryla Skałczyńska-Falczyńska (Lublin) The Amazonian Jews in Peru. Outline of Problems, Part II ...................................... 165 6 7 Studia żydowskie In Memoriam Miscellanea Alicja Gontarek (Lublin) ................................................................................................ 201 Consular Department’s Circular of Ministry of Foreign Affairs issued by Wiktor Tomir Drymmer in 1938 – Source of Exile Policy in Second Republic of Poland Reviews and Polemics Леонид Смиловицкий, Евреи в Тyрове. История местечка Мозырского Полесья, Иерусалим 2008 (Roman Romantsov) ......................................................................... 219 Bartłomiej Krupa, Opowiedzieć Zagładę. Polska proza i historiografia wobec Robert Kuwałek Holocaustu (1987-2003), Kraków 2013 (Michał Majewski) .......................................... 223 (1966-2014) Contributors ...................................................................................................................... 231 Wydanie kolejnego, piątego już tomu „Studiów Żydowskich” zbiega się z pierwszą rocznicą śmierci naszego Kolegi i Przyjaciela, Roberta Kuwałka. Robert był człon- kiem Rady Naukowej „Almanacha”, od początku towarzyszył tej inicjatywie i jej re- alizacji. Zdecydowaliśmy się zresztą zamieścić zdjęcie Roberta z Zamościa z marca 2012 roku, kiedy Uczelnia wespół z Centrum „Synagoga” zorganizowała promocję pierwszego numeru czasopisma. Robert był jednym z prezentujących treść pierwsze- go numeru i założenia programowe rocznika… Przede wszystkim był jednak znako- mitym historykiem, uznanym autorytetem w sprawach związanych z Zagładą, może najlepszym znawcą „żydowskiej” Lubelszczyzny. Absolwent Katolickiego Uniwersytetu Lubelskiego, badacz i archiwista, nauczyciel szkół średnich, związany z Uniwersytetem Marii Curie-Skłodowskiej, wreszcie mu- zealnik, pracownik Państwowego Muzeum na Majdanku, przez pewien czas był kie- rownikiem filialnego oddziału Muzeum – Miejsca Pamięci w Bełżcu. Bez wątpienia w wielkiej mierze dzięki Jego staraniom i niespożytej energii obóz Zagłady w Bełż- cu znalazł właściwe miejsce na mapie badań nad Holokaustem. Autor i współau- tor wielu prac naukowych poświęconych społeczności żydowskiej w Lublinie oraz Zagładzie Żydów, ceniony edukator, świetny przewodnik. Obdarzony wielką cha- ryzmą Robert był także niezrównanym gawędziarzem, człowiekiem zawsze życzli- wym, nigdy nie żałował swego czasu i nie odmawiał pomocy czy dzielenia się swą wiedzą. Rzeczywiście, należał do tych nielicznych, którzy – w przenośni i dosłownie – poświęcili życie swej pasji. Redakcja 8 9 ARTYKUŁY ARTICLES Artykuły / Articles Natalia Levkovych (Lviv) Artistic Features of Besamims in Eastern Galicia in the 18th – the first third of the 20th Century The art research of specific ethnic groups that for centuries lived and created their own history and culture in Ukraine is significant for modern Ukrainian art. The stu- dy of Jewish arts and crafts in Eastern Galicia in the 18th – the first third of the 20th century is one of primary importance areas for understanding the comprehensive image of artistic processes. The monuments of Jewish art in Galicia are presented in numerous museum collections, private collections and are usually considered in the context of Jewish art in general, apart from the territory of creation, the interference availability and the creative inspirations, which determine the topicality of the stu- dy. A number of prominent scholars have addressed to the study of besamim range of problems, in particular in the context of Jewish ceremonial art in the middle and the second half of the 20th century, Heshil Golnitzki [1], Abraham Kanof [2], Stephen Kayser [3], Faina Petryakova [4], Tatyana Romanovska [5], Alexander Kantsedikas [6]1 and others. The use of scent for ritual purposes in different cultures around the world has a very long-standing tradition and the burning of aromatic herbs, resins and incense is of symbolic meaning. Meanwhile, mystical and therapeutic powers were attributed to the redolence,
Recommended publications
  • Vayigash 5776
    Vayigash Vayigash, 7 Tevet 5776 “Sending Everyone Out” Harav Yosef Carmel Before Yosef revealed his identity to his brothers, he commanded the members of his court: “Send everyone out from before me” (Bereishit 45:1). We will try to explain why it was so important to Yosef to be alone with his brothers. The midrash (Sechel Tov, Bereishit 45) explains that this was done for the needs of modesty. As Yosef was going to prove his identity by showing he was circumcised, he did not want his assistants to see what was not necessary for them to see. The simple explanation, of course, is that Yosef wanted to protect his brothers from embarrassment at the awkward situation that was to occur, which would include no small amount of explicit or implicit rebuke. Rishonim put stress on the rebuke, including practical ramifications, stemming from it, other than the brothers’ simple embarrassment. The Ramban says that upon hearing of Yosef’s sale, the Egyptians would view the brothers as betrayers and would reason that if that is the way they treated their own brother, they certainly could not be trusted to live in Egypt and visit in its palace. The Da’at Zekeinim echoes this idea but also extends it, in showing how the matter of the sale was a bigger secret than we might assume. They claim that not only did Yaakov not know about the sale, but even Binyamin, who was not with his brothers at the time, did not know about it. In fact, they claim that Yosef broke his speech of revelation into two.
    [Show full text]
  • Beitza Rosh Hashana
    NOTES Rav Yosef said to Abaye: Th is is not so; rather, both according to me ֲ אַמר ֵל ּיה: ֵּבין ְלִד ִ ידי ֵּבין ְלַר ָּבה ִאית ָלן Apparently, the : ֶּׁשַיְּחפוֹר ְּבֶדֶקר – and according to Rabba we are of the opinion that the ruling is in Then he digs with a shovel conclusion is that Beit Shammai and Beit Hillel disagree ְּדַר ִּבי זֵ ָ ירא, ְוָהָכא ְּבָהא ָקא ַּ ִמפְלִגינַן: accordance with the opinion of Rabbi Zeira, and here we disagree over whether regular earth in a courtyard is muktze or ַר ָּבה ָסַבר, ִאי ִא ָ ּיכא ָﬠָפר ָּ ְלַמטה – with regard to this matt er: Rabba holds that if there is prepared whether it is considered prepared and may be carried and ִאין, ִאי ָלא – ָלא, ָחְי ׁ ִישינַן ִּדְלָמא earth beneath, yes, in that case one may slaughter an animal, but if used for covering (Rid). It is permitted to use the earth after there is no earth prepared beneath, no, he may not slaughter it at all. the fact, as the positive mitzva by Torah law to cover the ִמְמִל ְיך ְוָלא ָׁשֵחיט. ּוְלִד ִ ידי ( ַאְּדַר ָּבה), Why not? Rabba says: We are concerned that perhaps one will blood overrides the rabbinic prohibition against moving ָהא ֲﬠִד ָ יפא, ְּדִאי ָלא ָׁשֵרית ֵל ּיה ָאֵתי .(reconsider and not slaughter it at all, and he will have dug a hole on muktze objects (Shitta Mekubbetzet ְלִאְמ ּ נוֵﬠי ִּׂ ִמשְמַחת יוֹם טוֹב. וְ הוּא – a Festival unnecessarily. And according to my opinion, on the con- And that is when one has a shovel embedded The mishna alludes to this halakha, as it : ֶׁשֵיּׁש לוֹ ֶּדֶקר נָעוּץ -trary: Th is situation, in which he is permitt ed to dig fi rst, is prefer able, since if you do not permit him to dig in all cases for the pur- does not simply state: He digs and covers the blood, but pose of slaughter, he will be unable to eat meat and will refrain from rather: He digs with a shovel, which indicates that there is a shovel ready for this purpose (Ĥatam Sofer, 2nd ed.).
    [Show full text]
  • 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.
    [Show full text]
  • The Truth About Yom Tov Sheini
    EIGHTH DAY PESACH READING Rabbi Dr. Aharon Adler The Truth About Yom Tov Sheini he Biblical commandment to observance today conforms to the cat- for them. He graciously agreed, on the organize the halachic calendar, egory of minhag. Broadly stated, if an condition that I come to this Seder via the judicial act of lunar sanc- individual is a temporary resident in, or with my guitar and play live music. Ttification, caused much difficulty for visitor to, a second location with plans Rav Amital refused to respond Amen the burgeoning Jewish communities of to return to the original location, he/she to the two boys’ many berachot at this Babylon during the Second Temple era. must observe the minhag of the origi- seder. Instead, he mumbled: od beracha The over two-week delay in receiving nal location. However, if one relocates levatala – another blessing in vain! this critical information from the Holy permanently to the second location, the Complicating matters, Rav Shmuel Land regarding precisely which day was original location’s minhag is no longer Salant (19th century Chief Rabbi of sanctified as Rosh Chodesh meant that binding upon him, and he assumes the Jerusalem) agreed, in principle, with the the Diaspora communities were unin- new location’s minhag immediately. Ritba’s position. However, in deference formed as to when the festivals would Hence, one may conclude that a tour- to Rav Yosef Karo, he recommended fall out. This triggered the rabbinic ist in Israel today should observe the that on Yom Tov Sheini in Eretz Yisrael, institution to observe “Yom Tov Sheini” full Yom Tov Sheini.
    [Show full text]
  • Beitza Rosh Hashana
    As far as the sanctity of the Festival is concerned, however, the ַ וֲאַמר ָרָבא: ִהְלְכָתא ְ ּכָוֵת ּיה ְּדַרב ְּבָהֵני second day was also treated as sacred, which proves that when two ְּ תָלת, ֵּבין ְלקו ָ ּּלא ֵּבין ְל ּ חוְמָרא. days were observed in Eretz Yisrael, they were considered a single sanctity rather than two. And Rava said in summary: Th e halakha is in accordance with the opinion of Rav in these three cases, whether the ruling is lenient, or whether the ruling is stringent. Perek I Daf 6 Amud a PERSONALITIES Rava said: If one died on the fi rst day of a Festival,H gentiles § ָאַמר ָרָבא: ֵמת ְּביוֹם טוֹב ִר ׁאשוֹן – The Gemara in tractate : ְנַהְרְּדֵﬠי – The Sages of Neharde’a should att end to his burial. If he died on the second day of a ִיְתַﬠ ְּס ּקו ּבוֹ ֲﬠָמִמים, ֵמת ְּביוֹם טוֹב Sanhedrin explains that this is a reference to Rav Ĥama, a N N Festival, Jews should att end to his burial. And even with regard ֵׁשִני – ִיְתַﬠ ְּס ּקו ּבוֹ ִי ְׂשָרֵאל, ַוֲאִפ ּילוּ fourth-generation Babylonian amora. He apparently lived to the two Festival days of Rosh HaShana, the halakha is that the ִּב ְׁשֵני ָיִמים ִטוֹבים ֶׁשל רֹ ׁאש ׁ ָּ ַהשנָה, a long life, as his discussions with Sages of the previous generation are recorded in the Talmud. Since he served for legal status of the two days is like that of the two days of the Festivals; however, that is not so with regard to an egg that was laid on the ַמה ׁ ֶּ שֵאין ֵ ּכן ְּבֵב ָ יצה.
    [Show full text]
  • Several Comments on a Genizah Fragment of Bavli, Eruvin 57B–59A
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 4 Original Research Several comments on a Genizah fragment of Bavli, Eruvin 57B–59A Author: This article refers to a Cairo Genizah fragment related to Bavli, Eruvin tractate 57b–59a, 1 Uri Zur identified as Cambridge, UL T-S F1 (1) 85. FGP No. C 96541. The article begins with a description Affiliation: of the Genizah fragment and presents a reproduction of the fragment itself at the end of the 1Israel Heritage Department, article. Reference is made to the content and several comments are made in an effort to Ariel University, Ariel, Israel characterise the fragment. Corresponding author: Keywords: Genizah; Eruvin; Sugya; Aramaic words; Geographical sites. Uri Zur, [email protected] Dates: Description of the Genizah Fragment Received: 11 Jan. 2019 The Genizah fragment is identified as Cambridge, UL T-S F1 (1) 85, and here I shall discuss one Accepted: 21 May 2019 Published: 12 Nov. 2019 folio (No. C 96541 at the Friedberg Jewish Manuscript Society) selected at random. How to cite this article: The fragment includes approximately 36 lines. The measurements of the folio are 26.5 cm × 32.3 Zur, U., 2019, ‘Several cm. The measurements of the written area are 20.5 cm × 24.5 cm. The page is torn at the edges comments on a Genizah and a considerable part of it is faded and illegible. The legible part of the fragment, which fragment of Bavli, Eruvin 57B–59A’, HTS Teologiese parallels that of the printed version (Vilna), begins with the words ‘…ve-ha at hu de-amrat’ .(59a) (אין, למקום) ’57b) and ends with the words ‘ein, le-makom) (והא את הוא דאמרת) Studies/Theological Studies 75(3), a5381.
    [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 Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions
    UC Berkeley UC Berkeley Electronic Theses and Dissertations Title The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Permalink https://escholarship.org/uc/item/5bx332x5 Author Septimus, Zvi Publication Date 2011 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, Chair Professor David Henkin Professor Naomi Seidman Spring 2011 The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions Copyright 2011 All rights reserved by Zvi Septimus Abstract The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions by Zvi Septimus Doctor of Philosophy in Jewish Studies University of California, Berkeley Professor Daniel Boyarin, Chair This dissertation proposes a poetics and semiotics of the Bavli (Babylonian Talmud)—how the Bavli, through a complex network of linguistic signs, acts on its implied reader's attempt to find meaning in the text. In doing so, I advance a new understanding of how the Bavli was composed, namely as a book written by its own readers in the act of transmission. In the latter half of the twentieth century, Bavli scholarship focused on the role of the Stam (the collective term for those people responsible for the anonymous voice of the Bavli) in the construction of individual Bavli passages (sugyot).
    [Show full text]
  • Tz7-Sample-Corona II.Indd
    the lax family special edition Halachic Perspectives on the Coronavirus II נקודת מבט על נגיף הקורונה ב׳ Tzurba M’Rabanan First English Edition, 2020 Volume 7 Excerpt – Coronavirus II Mizrachi Press 54 King George Street, PO Box 7720, Jerusalem 9107602, Israel www.mizrachi.org © 2020 All rights reserved Written and compiled by Rav Benzion Algazi Translation by Rav Eli Ozarowski, Rav Yonatan Kohn and Rav Doron Podlashuk (Director, Manhigut Toranit) Essays by the Selwyn and Ros Smith & Family – Manhigut Toranit participants and graduates: Rav Otniel Fendel, Rav Jonathan Gilbert, Rav Avichai Goodman, Rav Joel Kenigsberg, Rav Sam Millunchick, Rav Doron Podlashuk, Rav Bentzion Shor General Editor and Author of ‘Additions of the English Editors’: Rav Eli Ozarowski Board of Trustees, Tzurba M’Rabanan English Series: Jeff Kupferberg (Chairman), Rav Benzion Algazi, Rav Doron Perez, Rav Doron Podlashuk, Ilan Chasen, Adam Goodvach, Darren Platzky Creative Director: Jonny Lipczer Design and Typesetting: Daniel Safran With thanks to Sefaria for some of the English translations, including those from the William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz www.tzurba.com www.tzurbaolami.com Halachic Perspectives on the Coronavirus II נקודת מבט על נגיף הקורונה ב׳ Introduction “Porch” and Outdoor Minyanim During Coronavirus Restrictions Responding to a Minyan Seen or Heard Online Making a Minyan Using Online Platforms Differences in the Tefilla When Davening Alone Other Halachot Related to Tefilla At Home dedicated in loving memory of our dear sons and brothers יונתן טוביה ז״ל Jonathan Theodore Lax z”l איתן אליעזר ז״ל Ethan James Lax z”l תנצב״ה marsha and michael lax amanda and akiva blumenthal rebecca and rami laifer 5 · נקודות מבט הלכתיות על נגיף הקורונה ב׳ צורבא מרבנן Introduction In the first shiur concerning the coronavirus, we discussed some of the halachic sources relating to the proper responses, both physical and spiritual, to an epidemic or pandemic.
    [Show full text]
  • Download Catalogue
    F i n e J u d a i C a . printed booKs, manusCripts, Ceremonial obJeCts & GraphiC art K e s t e n b au m & C om pa n y thursday, nov ember 19th, 2015 K est e n bau m & C o m pa ny . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 61 Catalogue of F i n e J u d a i C a . BOOK S, MANUSCRIPTS, GR APHIC & CEREMONIAL A RT INCLUDING A SINGULAR COLLECTION OF EARLY PRINTED HEBREW BOOK S, BIBLICAL & R AbbINIC M ANUSCRIPTS (PART II) Sold by order of the Execution Office, District High Court, Tel Aviv ——— To be Offered for Sale by Auction, Thursday, 19th November, 2015 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, 15th November - 12:00 pm - 6:00 pm Monday, 16th November - 10:00 am - 6:00 pm Tuesday, 17th November - 10:00 am - 6:00 pm Wednesday, 18th November - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Sempo” Sale Number Sixty Six Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art . 242 West 30th street, 12th Floor, new york, NY 10001 • tel: 212 366-1197 • Fax: 212 366-1368 e-mail: [email protected] • World Wide Web site: www.Kestenbaum.net K est e n bau m & C o m pa ny . Chairman: Daniel E. Kestenbaum Operations Manager: Jackie S. Insel Client Relations: Sandra E. Rapoport, Esq. Printed Books & Manuscripts: Rabbi Eliezer Katzman Rabbi Dovid Kamenetsky (Consultant) Ceremonial & Graphic Art: Abigail H.
    [Show full text]
  • Judges) “In All Your Gates” That They Are to Judge the People with Righteous Judgment
    בייה PORTION DATE HEB DATE TORAH NEVIIM RENEWED Shoftim 18 Aug. 2018 7 Elul 5778 Deut. 16:18-21:9 Isa. 51:12-52:12 John 14:9-20 This week’s Torah portion starts with the qualification of shoftim (judges) “in all your gates” that they are to judge the people with righteous judgment. The Torah then describes how they are to judge against the accused. The Midrash questions the eligibility of judges. The immediate family of litigants are disqualified to judge as well as they are ineligible to testify as said, “The ahvot (fathers) shall not be put to death for the children, neither shall the children be put to death for the ahvot.” (Deut. 24:16) The Gemara interprets: fathers shall not be executed because of the testimony of sons, and vice versa.1 Rabban Shimon ben Gamliel (10 BCE-70 CE) said: Do not make light of justice, for it is one of the three legs of the world: justice, truth, and on peace. Therefore, we are to be mindful of not perverting justice as “you can cause the world to shake2 for it (justice) is one of the legs of Hashem’s Throne of Glory. “Righteousness and justice are the foundation of Your throne.” (Psa 85:15) The Proverbs 6:6-8 says, “Go to the ant, you lazy one; consider her halachot, and be wise: They have no guide, overseer, or ruler, yet she; Provides her food in the and gathers her food in the harvest.” The sages teach the ants has three stories in its home.
    [Show full text]
  • The Tripartite Structure in Sugyot from Tractate Eruvin of the Babylonian Talmud
    URI ZUR THE TRIPARTITE STRUCTURE IN SUGYOT FROM TRACTATE ERUVIN OF THE BABYLONIAN TALMUD Uri Zur Ariel University, Moreshet Israel, Ariel, Israel. Email: [email protected] Abstract: This article describes the tripartite structure, a formative style used in the redaction of some sugyot in Tractate Eruvin. The attitude to the tripartite structure is portrayed here as reflected by commentators and researchers who mentioned this pattern, whether directly or indirectly. The purpose of the article is to present several select examples of the tripartite structure in some sugyot in Tractate Eruvin. This will have the significant effect of illuminating different literary forms worthy of exploration, such as the tripartite structure here, as well as in other Talmudic sugyot whose focus is mainly halakhic. Sometimes the form utilized has a considerable effect on redaction of the contents, for example for understanding the sugya or solving various difficulties that it contains. These patterns are also evident in other additional sugyot and they constitute an important research foundation for examining their application in additional sugyot in the different tractates. Key Words: Tripartite, structures, sugya, Eruvin, Babylonian, Talmud, Halakhic, form, style, patterns. Journal for the Study of Religions and Ideologies, vol. 16, issue 47 (Summer 2017): 3-18. ISSN: 1583-0039 © SACRI Uri Zur The tripartite structure in sugyot 1. The tripartite structure and its significance This article is a development and expansion of an issue discussed in a study that deals with several sugyot (=passages) in the three first chapters of Tractate Eruvin (Zur 1999, 17). This study served as the basis for additional research on other sugyot in Tractate Eruvin, as a separate topic dealing with the tripartite structure of sugyot from Tractate Eruvin of the Babylonian Talmud (Zur 2016, 23).
    [Show full text]