Tehillim 107.Indd
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The Nonverbal Language of Prayer
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel and Peter Schäfer 105 Uri Ehrlich The Nonverbal Language of Prayer A New Approach to Jewish Liturgy Translated by Dena Ordan Mohr Siebeck Uri Ehrlich: Born 1956; 1994 Ph.D. in Talmud and Jewish Philosophy, Hebrew University, Jerusalem; Senior lecturer, Department of Jewish Thought, Ben-Gurion University. ISBN 3-16-148150-X ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; de- tailed bibliographic data is available on the Internet at http://dnb.ddb.de. © 2004 by Mohr Siebeck, Tübingen, Germany. Authorised English translation of "n:-ßxn 'ra^a © 1999 by Hebrew University Magnes Press, Jerusalem. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. In memory of my grandparents Martha and Arthur Dernburg Preface to the English Edition Prayer has many names: tefillah (petition), tehinah (beseeching), le'akah (shouting), ze'akah (cry), shavah (cry for help), renanah (cry of prayer), pegi'ah (plea), nefilah (falling down); amidah (standing). (Tanhuma, Va-ethanan 3) This midrash highlights the multidimensional nature of the Prayer and names a variety of expressive means alongside the Prayer's verbal aspect. It is this book's aim to portray the nonverbal components of the Prayer - physical gestures, attire, and vocality - and to demonstrate their impor- tance for, and integrality to, the prayer-act. -
Shabbat Chazon
Sat 14 July 2012 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Pinchas When does speculation become lashon hara'? In this week’s parsha, Pinchas, a man named Tzelafchad dies, leaving five daughters. We are not told how or why he died: The daughters of Zelophehad…[said] "Our father died in the desert, but he was not in the assembly that banded together against the Lord in Korach's assembly, but he died for his own sin, and he had no sons…” [Num. 27:1-3] So we know he died presumably as punishment for some sin. Which? What did Tzelafchad do wrong? -Talmud: R. Akiva says: He was the man who gathered wood on Shabbat and was stoned to death as a result [Numbers 15:32] [Shabbat 96b] -Said Rabbi Judah ben Beteira to him: "Akiva! In either case you will be called to task. If you are right, the Torah shielded him, while you reveal him! And if not, you cast a stigma upon a righteous man.” [Shabbat 96b] -R. Shimon says: He was among those who ascended [the mountain] defiantly and died. [Rashi, Shabbat 97a]. They went up to go to the Holy Land before Moses and the Israelites were ready: And Moses said, Why do you now transgress the commandment of the Lord? But it shall not succeed. Do not go up, for the Lord is not among you; so that you should not be struck before your enemies. For the Amalekites and the Canaanites are there before you, and you shall fall by the sword; because you are turned away from the Lord, therefore the Lord will not be with you. -
Zot Nechamati for the House of Mourning
ספר זאת נחמתי לבית האבל Sefer Zot Nechamati For the House of Mourning including The Afternoon and Evening Services from Siddur Tzur Yisrael ספר זאת נחמתי לבית האבל מאת הרב מרטין שמואל כהן כולל סדר תפילות מנחה ומעריב מסדור צור ישראל ק"ק צור ישראל רוזלין, ניויורק תשס"ז Sefer Zot Nechamati A Prayer Book for the House of Mourning including the Afternoon & Evening Services as presented in Siddur Tzur Yisrael RABBI MARTIN S. COHEN Shelter Rock Jewish Center Roslyn, New York 2008 – 5769 Copyright ©2008 Rabbi Martin S. Cohen All rights reserved. No part of the text may be reproduced in any form, nor may any page be photographed and reproduced, without the permission of the publisher. Library of Congress-in-Publication Data is available upon request ISBN 000-0-0000000-0-0 Sefer Zot Nechamati A publication of the Shelter Rock Jewish Center 272 Shelter Rock Road Roslyn, New York Designed and manufactured in the United States of America by G&H Soho, Inc. www.ghsoho.com The Resnick family and Sinai Chapels of Fresh Meadows, Queens, New York, are pleased to sponsor the publication of this volume of prayers and devotional study for the house of mourning. We extend our condolences to all who mourn the loss of a loved one and pray that they be comforted among the mourners of Zion and Jerusalem. Preface A fter publishing Siddur Tzur Yisrael in January, 2007, I tions, and come through it all with their faith intact and their was asked almost immediately if an edition of the prayer book confidence unimpaired? Could I publish a prayer book that specifically intended for use in houses of mourning was going would also be a book of consolation? Could I create a work to follow. -
Mishkan, Mo'eid, and Synagogue: a Place of Encounter and Presence Parshat Vayakhel-Pekudei, Exodus 35:1-38:20/ 38:21-40:38| By
Mishkan, Mo’eid, and Synagogue: A Place of Encounter and Presence Parshat Vayakhel-Pekudei, Exodus 35:1-38:20/ 38:21-40:38| By Mark Greenspan “Synagogue Life” by Rabbi Craig T. Scheff, (pp.61-80) in The Observant Life Introduction The final chapters of Exodus contain an elaborate description of the building of the Tabernacle. Although many of these details of this project appear in earlier chapters the Torah goes on to describe the completion of the task as well as the various materials used in the implementation of the Tabernacle. In the final verses of Exodus we learn that the building of the Tabernacle was as momentous as the creation of the world. “When Moses had finished the work” (Exodus 40:33) echoes the language of creation: “On the seventh day God had finished the work that He had begun doing…” (Genesis 2:1). Once more we find the language of revelation in these final verses; the Tent of Meeting and the Tabernacle (Mishkan) are filled with a cloud just as Mount Sinai was surrounded by a cloud when God’s Presence descended on the mountain. The differences between the synagogue and the Tabernacle notwithstanding we are left to wonder about the connections between these two institutions. The Tabernacle was Israel’s first place of worship. The furnishings of our synagogue allow us to connect the synagogue with the Tabernacle: the ner tamid, the ark, and the menorah were among the furnishings of the ancient Mishkan. The Tabernacle was more than just a dwelling place of God; it was also a Tent of Meeting. -
Rabbis on the Road: Exposition En Route in Classical Rabbinic Texts
Rabbis on the Road: Exposition En Route in Classical Rabbinic Texts by Ruth Ellen Haber A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with the Graduate Theological Union in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Dina Stein Professor Michael Nylan Fall 2014 Abstract Rabbis on the Road: Exposition En Route in Classical Rabbinic Texts by Ruth Ellen Haber Joint Doctor of Philosophy in Jewish Studies with the Graduate Theological Union University of California, Berkeley Professor Daniel Boyarin, Chair Throughout classical rabbinic texts, we find accounts of sages expounding Scripture or law, while “walking on the road.” We may well wonder why we find these sages in transit, rather than in the usual sites of Torah study, such as the bet midrash (study house) or ʿaliyah (upper story of a home). Indeed, in this corpus of texts, sages normally sit to study; the two acts are so closely associated, that the very word “sitting” is synonymous with a study session or academy. Moreover, throughout the corpus, “the road” is marked as the site of danger, disruption and death. Why then do these texts tell stories of sages expounding en route? In seeking out the rabbinic road, I find that, against these texts’ pervasive notion of travel danger runs another, competing motif: the road as the proper – even necessary – site of Torah study. Tracing the genealogy of the road exposition (or “road derasha”), I find it rooted in traditional Wisdom texts, which have been adapted to form a new, “literal” metaphor. -
BAMIDBAR Hebrew Book of Numbers
EŷNjƮèŃðŇĀŘôŘųƀŶɈ þŗƱĘƫŸǯðɕɌɈɖɔ 2 ëAņŖŠŸŶ ëŸǬă ųǫĈŖŠŸ ëģǖþƭ Ŧǐë Ĉîė ƻûų ûŸǰĈŘɈ ŃûǘŦŵŖŠŸ ŃINjĔĘ ƐĐĘřĘ ŃǯřŠ ǯŖŠŸ ƐńĐ ĘĀ ŖîĨ ĀĘǮŶŠŸŸ EŶģĐņëŸɅ 3 We present our many thanks to Our God-Father and to Our King of Kings, to His Imperial Majesty, HAILE SELLASSIE I’s Kingdome in the Glorious name of Iyesus Kristos, Our Saviour – Our Lord of Lords. AMEN AND AMEN. 4 THE BIBLE SOCIETY OF HIS IMPERIAL MAJESTY (BSHIM) PUBLISHED BY: H.H. RAS IADONIS TAFARI, & H.H. WOIZERO TEHETENA GIRMA-ASFAW OF THE LION OF JUDAH SOCIETY (LOJS) IMPERIAL PUBLISHERS TO THE H.I.M. UNIVERSITIES,COLLEGES & CHRISTIAN [TEWAHEDO]CHURCHES 1991-2012 BSHIM-LOJ 5 ©2012 by LION OF JUDAH SOCIETY PUBLISHERS & IYOBELYU [JUBILEE]PRINTING PRESS ISBN All rights reserved. No part of this publication may be reproduced or transmitted for commercial purposes, except for brief quotations in printed reviews, without written permission of the publishers’. Churches and other noncommercial interests may reproduce portions of this book without the express written permission of the LOJS PUBLISHERS, provided that the text does not exceed 500 words and that the text is not material quoted from another publisher. When reproducing text from this book, include the following credit line: “From Bamidbar, Hebrew Book of the Numbers: Torah Portion Vol.4, An Introduction & Compilation by Ras Iadonis Tafari,’ published and printed by the Lion of Judah Society. Used by permission.” All English-language scripture quotations, unless otherwise noted, are taken from the King James Version of the 1611 A.D. Holy Bible [KJV]. All Amharic-language scripture quotations, unless otherwise noted, are taken the Emperor’s Bible, the 1961/2 A.D. -
Talmud Yerushalmi Meghillah
YMEGHILLAH Trattato yMeghillah Talmud di Gerusalemme a cura di Luciano Tagliacozzo Questa traduzione è stata fatta in memoria di Carlo Zilberstein z.l. PAGINA 1 DI 95 W W W. E - B R E I. N E T YMEGHILLAH Mishnah Il rotolo di Ester si legge: il giorno undici, dodici, tredici, quattordici, quindici del mese di Adar. Non prima non dopo. Le città circondate da mura dal tempo di Yehoshua Bin Nun leggono il rotolo di Ester il giorno quindici. I villaggi e le città lo leggono il quattordici. Ma i villaggi e le città grandi leggono la Megillah al quattordici di Adar.Però per gli abitanti dei villaggi fu stabilito (che potessero compiere la Mizvà) in un precedente giorno di riunione. Ghemarah Rabbi Ila, Simon Bar Ba in nome di Rabbi Yohanan dicono: è scritto (Ester 9, 31): "Per confermare questi giorni di Purim nei tempi prefissati". Che cosa vuol dire il testo con "nei tempi prefissati"?: Rabbi Yonah, Rabbi Yossà, (esprimono opinione su questo passo) Rabbi Yonah dice: nei tempi che avevano stabilito per loro i Maestri poi; e tali erano il giorno undici, dodici, tredici, quattordici e quindici, non i giorni sedici o diciassette. Rabbi Abahu in nome di Rabbi Lazar dice che "non prima e non dopo vuol significare non il giorno nove o dieci". Shemuel Bar Nachman in nome di Rabbi Yonatan nota che non è scritto "giorni" ma "come nei giorni" (Ester 9, 22), per aggiungere giorni addizionali, il giorno undici e il giorno dodici al quattordici e quindici. Oppure il giorno undici, il giorno dodici in corrispettivo al giorno quattordici e il giorno tredici in corrispettivo al giorno quindici. -
Tehillim 101.Indd
— ספר תהילים קא | Tehillim / Psalms 101 — ספר תהילים קא | Tehillim / Psalms 101 MATSATI.COM Ministry | http://www.matsati.com The Torah begins and ends with Grace א ְל ָד ִוד ִמזְמוֹר ֶח ֶסד- ִוּמ־ ,In this week’s study from Tehillim / Psalms 101:1-8, the Psalm opens saying A Psalm of David 101:1 I will sing of lovingkindness and justice, To You, O ְשׁ ָפּט ָא ִשׁ ָירה ְלָך יְה ָֹוה ֲאזַ ֵמּ ָרה: ,of God. He continues saying ( ֶח ֶסד) Lord, I will sing praises. (NASB) David speaks of singing of the grace ב ְאַש ֹ ִכּ ָילה | ְבּ ֶד ֶרְך ָתּ ִמים ָמ ַתי ָתּבוֹא ֵא ָלי ֶא ְת ַה ֵלְּך ְבּ ָתם- ְל ָב ִבי ְבּ ֶק ֶרב ֵבּ ִיתי: ג ֹלא- ָא ִשׁית | ְלנֶגֶד ֵעינַי ְדּ ַבר- ְבּ ִליָּ ַעל I will give heed to the blameless way. When will You come to me? I 101:2 ֲעש ֹה- ֵס ִטים ָש ֹנֵ ִאתי ֹלא יִ ְד ַבּק ִבּי: will walk within my house in the integrity of my heart. 101:3 I will set no worthless thing before my eyes; I hate the work of those who fall away; It shall not fasten its grip on me. (NASB) When he says that he will set no worthless thing before his eyes, what do you think he was referring to? Idols or prostitutes? In ancient times, what did David consider worthless things that would go before his eyes? He seems to define what he ד ֵל ָבב ִע ֵקּשׁ יָסוּר ִמ ֶמּנִּי ָרע ֹלא ֵא ָדע: ה ְמ ָל ְושׁנִי [ ְמ ָל ְשׁנִי] ַב ֵסּ ֶתר | ֵר ֵעהוּ אוֹתוֹ ְאַצ ִמית ְגּ ַבהּ- ֵעינַיִם ,meant saying A perverse heart shall depart from me; I will know no evil. -
SHEMOT Hebrew Book of Exodus
EŷNjƮèŃðŇĀŘôŘųƀŶɈ þŗƱĘƫŸǯð ɕɌɈɖɔ 2 ëAņŖŠŸŶ ëŸǬă ųǫĈŖŠŸ ëģǖþƭ Ŧǐë Ĉîė ƻûų ûŸǰĈŘɈ ŃûǘŦŵŖŠŸ ŃINjĔĘ ƐĐĘřĘ ŃǯřŠ ǯŖŠŸ ƐńĐ ĘĀ ŖîĨ ĀĘǮŶŠŸŸ EŶģĐņëŸɅ 3 We present our many thanks to Our God-Father and to Our King of Kings, to His Imperial Majesty, HAILE SELLASSIE I’s Kingdome in the Glorious name of Iyesus Kristos, Our Saviour – Our Lord of Lords. AMEN AND AMEN. 4 THE BIBLE SOCIETY OF HIS IMPERIAL MAJESTY (BSHIM) PUBLISHED BY: H.H. RAS IADONIS TAFARI, & H.H. WOIZERO TEHETENA GIRMA-ASFAW OF THE LION OF JUDAH SOCIETY (LOJS) IMPERIAL PUBLISHERS TO THE H.I.M. UNIVERSITIES,COLLEGES & CHRISTIAN [TEWAHEDO]CHURCHES 1991-2011 BSHIM-LOJ 5 ©2011 by LION OF JUDAH SOCIETY PUBLISHERS & IYOBELYU [JUBILEE]PRINTING PRESS ISBN All rights reserved. No part of this publication may be reproduced or transmitted for commercial purposes, except for brief quotations in printed reviews, without written permission of the publishers’. Churches and other noncommercial interests may reproduce portions of this book without the express written permission of the LOJS PUBLISHERS, provided that the text does not exceed 500 words and that the text is not material quoted from another publisher. When reproducing text from this book, include the following credit line: “From Shemot Hebrew Book of the Exodus: Torah Portion, introduction & compilation by Ras Iadonis Tafari,’ re-published and new printing by the Lion of Judah Society. Used by permission.” All English-language scripture quotations, unless otherwise noted, are taken from the King James Version of the 1611 A.D. Holy Bible [KJV]. All Amharic-language scripture quotations, unless otherwise noted, are taken the Emperor’s Bible, the 1961/2 A.D. -
Evolution of Rabbinic Discourse on the Creation of Woman in Late Antiquity
Evolution of Rabbinic Discourse on the Creation of Woman in Late Antiquity Katja von Schöneman Master’s Thesis Old Testament Exegetics Master’s Program in Theology and Religious Studies Faculty of Theology University of Helsinki September 2019 HELSINGIN YLIOPISTO − HELSINGFORS UNIVERSITET Tiedekunta − Fakultet Koulutusohjelma − Utbildningsprogram Teologinen tiedekunta Teologian ja uskonnontutkimuksen maisteriohjelma Tekijä − Författare Katja von Schöneman Työn nimi − Arbetets titel Evolution of Rabbinic Discourse on the Creation of Woman in Late Antiquity Työn laji − Arbetets art Aika − Datum Sivumäärä − Sidoantal Pro gradu -tutkielma Syyskuu 2019 108 + 5 Tiivistelmä Uskonnollisen tulkintaperinteen kehitystä luonnehtii perimätiedon muuntuminen välitysprosessin myötä. Myö- hemmät huomiot rakentuvat aina aiemman perinteen varaan niin, että joitain yksityiskohtia unohtuu siinä, missä osa tiedosta muuttuu – lisäksi traditioihin voidaan lisätä uutta ainesta. Tällainen prosessi voidaan juutalaisessa tulkintaperinteessä nähdä erityisesti rabbiinisessa kirjallisuudessa, eikä rabbiininen diskurssi naisen luomiseen liittyen poikkeakaan tästä perusolettamuksesta. Myös naisen luomisena pidettyä Raamatun tekstijaksoa on tul- kittu historian saatossa kontekstisidonnaisista ja alati muuttuvista lähtökohdista käsin, mikä on osaltaan vahvis- tanut sukupuolten välistä epäsymmetriaa ylläpitäviä raamatuntulkintoja. Koska nainen on nähty miehelle alis- teisena tämän kylkiluusta riippuvaisen luomisensa vuoksi, on tilanne vaikuttanut monella tapaa myös naisten -
The TALMUD's Theological Language
The TALMUD’s Theological Language -Game A Philosophical Discourse Analysis Eugene B. Borowitz The Talmud’s Theological Language-Game SUNY series in Jewish Philosophy Kenneth Seeskin, editor The Talmud’s Theological Language-Game A Philosophical Discourse Analysis Eugene B. Borowitz ļ State University of New York Press Published by State University of New York Press, Albany © 2006 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, address State University of New York Press, 194 Washington Avenue, Suite 305, Albany, NY 12210-2384 Production by Judith Block Marketing by Michael Campochiaro Library of Congress Cataloging-in-Publication Data Borowitz, Eugene B. The Talmud’s theological language-game : a philosophical discourse analysis / Eugene B. Borowitz p. cm. — (SUNY series in Jewish philosophy) Includes bibiographical references and index. ISBN 0-7914-6701-5 (hardcover : alk. paper) 1. Aggada—Philosophy. 2. Aggada—History and criticism—Theory, etc. 3. Samuel ben Na±man, 3rd/4th cent.—Knowledge—Aggada. 4. Discourse analysis. I. Title. II. Series. BM516.5.B67 2006 296.1'27606—dc22 2005012109 ISBN-13: 978-0-7914-6701-5 (hardcover : alk. paper) 10987654321 The classic (1965) text updated: Ļ “To my beloved Estelle (1925–2004), who (for fifty-seven years) [has] taught me the meaning of existence in covenant.” ļ Ļ Contents ļ Preface ix Part One. -
No More Slaves Resource Guide (1).Pdf
Table of Contents 1. Acknowledgments & Permissions 4 2. Introduction: Why Youth? With Youth! 5 by Rabbi Debra Orenstein 3. Articles By and About Young People Who Have Freed Slaves 8 4. Able to Understand, Able to Make a Difference 9 by Maurice Middleberg 5. Involving and Empowering Kids for Tikkun Olam 11 An Interview with Evan Robbins conducted by Rabbi Debra Orenstein 6. Curriculum and Programming: Middle School a. In a Place Where There is No One, Try to Be Someone: Hebrew School Lessons 14 by Gabrielle Kaplan-Mayer Session One: Heroes of the Exodus and Heroism Today 15 Session Two: Abolitionist Heroes and Heroism Today 18 b. Making the Mitzvah Your Own: Mitzvah Projects for B’nai Mitzvah and Beyond 28 by Rabbi Debra Orenstein Part One: A Method to our Mitzvot: Specializing in a Mitzvah and Conducting a Mitzvah Project 29 Part Two: Contemporary Slavery as a Focus for the Mitzvah Project 40 Index A: Listing of Slavery-Related Verses by Torah Portion 50 Index B: Topical Listing (in alphabetical order) of Torah Verses Related to Slavery 53 7. Curriculum and Programming: High School a. Let the People Go: Modern-Day Slavery and Jewish Responses for Informal Education and Youth Groups 67 by Amy Dorsch 1 Session One: Yesterday We Were Slaves . Today, They Are 68 Session Two: The Faces of Modern-Day Slavery 98 Session Three: Taking it Home: Being A Consumer with a Conscience 105 b. Preparing in Hebrew High School or Confirmation Class to Respond at the Seder to Slavery and Trafficking 110 by Rabbi Cheryl Weiner Session One: Slavery Today 111 Session Two: Customizing a Haggadah 114 c.