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Rebuke in Tanḥuma- Yelammedenu Literature
chapter 8 An Inescapable Obligation: Rebuke in Tanḥuma- Yelammedenu Literature The final chapter of our exploration of early Jewish and Christian responses to Lev. 19:17 takes us to a late (or “post-classical”) midrashic text of ambigu- ous provenance: Midrash Tanḥuma. Like the term Midrash, Tanḥuma refers to both a process or genre of literature and an actual work.1 What I shall refer to as Tanḥuma Yelammedenu or simply Yelammedenu denotes a process or genre of Midrash that involves a particular set of features, especially a record of stu- dents requesting of a teacher that he teach them – yelammedenu rabbenu, the phrase from which this genre derives its name.2 Yelammedenu traditions ap- pear in a number of later midrashic texts including Shemot Rabbah, Bemidbar Rabbah, and Devarim Rabbah, as well as Pesiqta Rabbati. What I shall designate here as Midrash Tanḥuma or simply Tanḥuma is a collection of midrashim or- ganized according to a triennial cycle of Pentateuchal readings. This collec- tion, which will be our primary focus, appears in two main versions typically referred to as the “printed edition” and the “Buber edition,” the latter named for its editor Salomon Buber. Previous generations of scholars debated the existence of an “early Tanḥuma” that preserved more “original” versions of the traditions found in our extant collections.3 There has also been significant debate over the dating of the Tanḥuma collections more generally. Contemporary work on Tanḥuma Yelammedenu suggests that this genre “began to crystallize toward the end of the Byzantine period in Palestine (5–7th cen. CE), but continued to evolve and spread throughout the Diaspora well into the Middle Ages, sometimes devel- oping different recensions of a common text.”4 The major versions of Midrash Tanḥuma as we know them stem from the medieval period with the printed edition likely redacted in geonic Babylonia and the Buber edition redacted in 1 See Bregman, Sifrut Tanḥuma-Yelammedenu, chap. -
Parshat Naso
Parshat Naso A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc. -
TORAH SPARKS Meat with Milk - Like Blood, Another Symbol of Life
ב׳׳ה (Dvar Torah continued from front page…) so bitterly about missing meat that God sent enough quail to kill them (Bemidbar 11:4-34). With the building of the Mishkan and institution of the sacrifices, the consumption of meat was both limited, and elevated, further. One could only eat the meat of certain kosher animals (see Vayikra 11 Parashat Shmini, and Devarim 14:3-21 in our parashah), and only then when bringing them as a korban shelamim (peace offering) - the main course of a shared holy meal with the priests and God. And to the prohibition of consuming blood, the Torah added the prohibition of eating TORAH SPARKS meat with milk - like blood, another symbol of life. With everything trending in that direction, it may seem odd that in our parashah Parashat Re’eh we find a verse that widens the consumption of meat. Deuteronomy 12:20 says “When the LORD your God expands your borders, as he has promised you, and Shabbat Rosh Hodesh you say, ‘I shall eat some meat’, because you long to eat meat; you may eat meat August 31, 2019 | 30 Av 5779 whenever you wish.” We might have expected this to mean that altars would be Annual (Deuteronomy 11:26-16:17): Etz Hayim p. 1061-1084; Hertz p. 799-818 set up throughout Israelite territory so that one would not have to travel to bring Triennial (Deuteronomy 15:1-16:17): Etz Hayim p. 1076-1084; Hertz p. 811-818 and consume sacrificial meat. But with the Torah’s preference for a single Haftarah (Isaiah 66:1-24,23): Etz Hayim p. -
Talmud Tales Ruth Calderon Copyrighted Material Translated by Ilana Kurshan
A Bride for One Night Talmud Tales Ruth Calderon Copyrighted Material Translated by Ilana Kurshan CONTENTS INTRODUCTION xi THE IMAGINATIVE MAP xvii The Fishpond 1 Sisters 7 The Other Side 15 Beloved Rabbi 31 Libertina 39 Return 49 A Bride for One Night 57 Nazir 67 Lamp 75 The Matron 85 The Goblet 91 The Knife 99 He and His Son 105 Sorrow in the Cave 115 Elisha 123 The Beruria Incident 133 Yishmael, My Son, Bless Me 139 NOTES 145 SELECTED BIBLIOGRAPHY 159 Buy the book A Bride for One Night Talmud Tales Ruth Calderon Copyrighted Material Translated by Ilana Kurshan INTRODUCTION In this book I retell stories from the Talmud and midrash that are close to my heart, to introduce them to those who, like me, did not grow up with them. I do not cast these tales in an educational, religious, or aca- demic light but, rather, present them as texts that have the power to move people. That is, I present them as literature. The Talmud contains hundreds of stories about rabbinic sages and other historical fi gures who lived during the late Second Temple and rabbinic periods, which spanned the fi rst few centuries of the Common Era. The stories were recorded long after the events they recount, and thus they are literary rather than historical accounts. For generations these stories were neglected by literary audiences and were considered the province of rabbis and academics alone. But this is no longer the case. In the past decades readers of diverse backgrounds have devel- oped an openness and a willingness to engage this literature on their own terms. -
Chapter Fourteen Rabbinic and Other Judaisms, from 70 to Ca
Chapter Fourteen Rabbinic and Other Judaisms, from 70 to ca. 250 The war of 66-70 was as much a turning point for Judaism as it was for Christianity. In the aftermath of the war and the destruction of the Jerusalem temple Judaeans went in several religious directions. In the long run, the most significant by far was the movement toward rabbinic Judaism, on which the source-material is vast but narrow and of dubious reliability. Other than the Mishnah, Tosefta and three midrashim, almost all rabbinic sources were written no earlier than the fifth century (and many of them much later), long after the events discussed in this chapter. Our information on non-rabbinic Judaism in the centuries immediately following the destruction of the temple is scanty: here we must depend especially on archaeology, because textual traditions are almost totally lacking. This is especially regrettable when we recognize that two non-rabbinic traditions of Judaism were very widespread at the time. Through at least the fourth century the Hellenistic Diaspora and the non-rabbinic Aramaic Diaspora each seem to have included several million Judaeans. Also of interest, although they were a tiny community, are Jewish Gnostics of the late first and second centuries. The end of the Jerusalem temple meant also the end of the Sadducees, for whom the worship of Adonai had been limited to sacrifices at the temple. The great crowds of pilgrims who traditionally came to the city for the feasts of Passover, Weeks and Tabernacles were no longer to be seen, and the temple tax from the Diaspora that had previously poured into Jerusalem was now diverted to the temple of Jupiter Capitolinus in Rome. -
Approaching the Biblical Text Why Start with This
Woman in the Kingdom of God Lecture 1: Approaching the Biblical Text E4N School of Ministry Instructor: Kimberly Witkowski, MRE Spring 2020 [email protected] Why start with this subject when our course subject is women and the Kingdom? Because this is the map to a ______________ shift. Remember this: The key to growth is to adapt yourself to the text and not the text to yourself. The Basics of Study: 1. Start with the ________. Adapt study habits to personal needs and preferences for the most successful study time. 2. Know ___________! 3. Do I study _______ in the morning or in the evening? (Or perhaps at lunchtime?) 4. Do I gain more when I study for one ________ period of uninterrupted time or several shorter periods of time? 5. Do I ______________ more information visually or orally (books/ebooks vs. audio books and lectures.) 6. Studies show that “doodling” while taking notes helps one retain and recall information. https://www.sciencedaily.com/releases/2009/02/090226210039.htm https://www.kqed.org/mindshift/39941/making-learning-visible-doodling-helps-memories -stick 7. __________ _________ are important for the enjoyment of study. Be in a comfortable place; with snacks, drinks or music that you enjoy. 8. A useful way to aid in the internalization of concepts and information is to teach another what you’ve ___________. APPROACHING THE BIBLICAL TEXT 1 Approach the Text as an Act of Worship: 9. On a spiritual level, Study is an act of __________. In ancient times it was considered to be the highest form of worship. -
“Cliff Notes” 2021-2022 5781-5782
Jewish Day School “Cliff Notes” 2021-2022 5781-5782 A quick run-down with need-to-know info on: • Jewish holidays • Jewish language • Jewish terms related to prayer service SOURCES WE ACKNOWLEDGE THAT THE INFORMATION FOR THIS BOOKLET WAS TAKEN FROM: • www.interfaithfamily.com • Living a Jewish Life by Anita Diamant with Howard Cooper FOR MORE LEARNING, YOU MAY BE INTERESTED IN THE FOLLOWING RESOURCES: • www.reformjudaism.org • www.myjewishlearning.com • Jewish Literacy by Rabbi Joseph Telushkin • The Jewish Book of Why by Alfred J. Kolatch • The Jewish Home by Daniel B. Syme • Judaism for Dummies by Rabbi Ted Falcon and David Blatner Table of Contents ABOUT THE CALENDAR 5 JEWISH HOLIDAYS Rosh haShanah 6 Yom Kippur 7 Sukkot 8 Simchat Torah 9 Chanukah 10 Tu B’Shevat 11 Purim 12 Pesach (Passover) 13 Yom haShoah 14 Yom haAtzmaut 15 Shavuot 16 Tisha B’Av 17 Shabbat 18 TERMS TO KNOW A TO Z 20 About the calendar... JEWISH TIME- For over 2,000 years, Jews have juggled two calendars. According to the secular calendar, the date changes at midnight, the week begins on Sunday, and the year starts in the winter. According to the Hebrew calendar, the day begins at sunset, the week begins on Saturday night, and the new year is celebrated in the fall. The secular, or Gregorian calendar is a solar calendar, based on the fact that it takes 365.25 days for the earth to circle the sun. With only 365 days in a year, after four years an extra day is added to February and there is a leap year. -
From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol
The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord. -
4 / Midrash and History: a Key to the Babelesque Imagination
4 / Midrash and History: A Key to the Babelesque Imagination Myth as History Myth in Babelʹ’s fiction gives an illusion of the epic while mocking it, and reads unorthodox interpretations and essential truths into history. For Babelʹ, the myths of history and religion were a subtle medium for allegorical parallels, as well as ironic allusions to a moral message. This is an essentially midrashic approach to history, fol- lowing the ancient Jewish storytelling tradition that imaginatively elaborates on biblical and historical narrative, usually for exegetic or homiletic purposes, and playfully draws on intertextual, ver- bal, and semantic associations. Often new, contemporary meaning is introduced into the reading of familiar stories, or biblical ver- ses are given unexpected levels of meaning that dramatizes bib- lical figures as human. As Daniel Boyarin has demonstrated, midrash, the biblical metacommentary that forms part of Tal- mudic lore, is fundamentally intertextual and sets up a coded dua- lity between the exegetical text and the quoted or referenced pas- sage. When a textual moment is felt to be awkward, what Michel Rifattere terms “ungrammaticality” points to gaps that provide the key to decoding through another text.1 The midrashic mode informs the Jewish imagination at times of cultural repression (such as under the Romans or the Tsars), and characterizes the way the canon of Jewish literature has developed and renewed itself. There is something we might call midrashic in Babelʹ’s view of history. 129 4 / Midrash and History We may find a key to Babelʹ’s midrashic view of history in the art of the Polish painter in Red Cavalry. -
Humor in Torah and Talmud, Part 5
Sat 18 Aug 2018 – 7 Elul 5778 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Lunch and Learn Humor in Torah and Talmud, Part 5 Torah (Theme: God is angry at us) 1-God loses it [The Israelites repeatedly ask Moses for meat in the desert. God tells Moses:] And say to the people... you shall eat meat. You shall not eat it for one day, or two days, or five days, or ten days, or twenty days; but for a whole month, until it comes out of your nostrils and you become disgusted by it. [Numbers 11:18-20] 2-This, too, shall happen to you! The most dreaded Torah portion is Ki Tavo, where God lists all the curses that will befall those who do not follow His commandments: But it shall come to pass, if you will not listen to the voice of the Lord your God, to take care to do all his commandments and his statutes which I command you this day, that all these curses shall come upon you and overtake you. [Deut. 28:15] Follows a long string of dreaded curses, beginning with: Cursed shall you be in the city, and cursed shall you be in the field… [Deut. 28:16] And ending with: Also, every illness and every plague, that is not written in this Book of the Torah, the Lord will bring it upon you, until you are destroyed. [Deut 28:61] It’s not even exclusive: Whatever you dread most, whatever it is, shall happen to you! 3-Moses’ masterful plea The Israelites revert to idolatry by building and worshiping the Golden Calf. -
Nomos and Narrative Before Nomos and Narrative
Nomos and Narrative Before Nomos and Narrative Steven D. Fraade* I imagine that when Robert Cover's Nomos and Narrative essay' first reached the editors of the Harvard Law Review, their befuddlement derived not so much from Cover's framing of his review of the 1982 Supreme Court term with a philosophically opaque discussion of the interdependence of law and narrative, but from the illustrations that he drew from biblical and rabbinic texts of ancient and medieval times. For Cover, both intellectually and as a matter of personal commitment, these ancient texts evoke a "nomian world," rooted more in communally shared stories of legal origins and utopian ends than in the brutalities of institutional enforcement, one from which modem legal theory and practice have much to learn and to emulate. Since my own head is buried most often in such ancient texts, rather than in modem courts, I thought it appropriate to reflect, by way of offering more such texts for our consideration, on the long-standing preoccupation with the intersection and interdependency of the discursive modes of law and narrative in Hebrew biblical and rabbinic literature, without, I hope, romanticizing them. Indeed, I wish to demonstrate that what we might think of as a particularly modem tendency to separate law from narrative, has itself an ancient history, and to show how that tendency, while recurrent, was as recurrently resisted from within Jewish tradition. In particular, at those cultural turning points in which laws are extracted or codified from previous narrative settings, I hope to show that they are also renarrativized (or remythologized) so as to address, both ideologically and rhetorically, changed socio-historical settings.2 I will do so through admittedly * Steven D. -
Israeli History
1 Ron’s Web Site • North Shore Flashpoints • http://northshoreflashpoints.blogspot.com/ 2 • http://www.youtube.com/watch?v=wb6IiSUx pgw 3 British Mandate 1920 4 British Mandate Adjustment Transjordan Seperation-1923 5 Peel Commission Map 1937 6 British Mandate 1920 7 British Mandate Adjustment Transjordan Seperation-1923 8 9 10 • Israel after 1973 (Yom Kippur War) 11 Israel 1982 12 2005 Gaza 2005 West Bank 13 Questions & Issues • What is Zionism? • History of Zionism. • Zionism today • Different Types of Zionism • Pros & Cons of Zionism • Should Israel have been set up as a Jewish State or a Secular State • Would Israel have been created if no Holocaust? 14 Definition • Jewish Nationalism • Land of Israel • Jewish Identity • Opposes Assimilation • Majority in Jewish Nation Israel • Liberation from antisemetic discrimination and persecution that has occurred in diaspora 15 History • 16th Century, Joseph Nasi Portuguese Jews to Tiberias • 17th Century Sabbati Zebi – Declared himself Messiah – Gaza Settlement – Converted to Islam • 1860 Sir Moses Montefiore • 1882-First Aliyah, BILU Group – From Russia – Due to pogroms 16 Initial Reform Jewish Rejection • 1845- Germany-deleted all prayers for a return to Zion • 1869- Philadelphia • 1885- Pittsburgh "we consider ourselves no longer a nation, but a religious community; and we therefore expect neither a return to Palestine, nor a sacrificial worship under the sons of Aaron, nor the restoration of any of the laws concerning a Jewish state". 17 Theodore Herzl 18 Theodore Herzl 1860-1904 • Born in Pest, Hungary • Atheist, contempt for Judaism • Family moves to Vienna,1878 • Law student then Journalist • Paris correspondent for Neue Freie Presse 19 "The Traitor" Degradation of Alfred Dreyfus, 5th January 1895.