The Mercy Seminar, Term 2 Reading 2
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Pesah 15Th of Nisan – 23Rd of Nisan 5778 March 30Th – April 7Th 2018
בס''דבס"ד Founded by Rabbi Yosef Oziel zt”l BUMPER EDITION גליון מיוחד SPECIAL EDITION חג הפסח HAG HAPESAH 15TH OF NISAN – 23RD OF NISAN 5778 MARCH 30TH – APRIL 7TH 2018 We would like to remind our Kahal Kadosh to please donate wholeheartedly towards our beautiful Kehila. Anyone interested in donating, here are different possibilities. Weekly Bulletin $150, Mishmar $120, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Breakfast $150, These can be donated for any occasion. Please contact the Rabbi for more information. Thanking you in advance for your generous support. Tizke Lemitzvot! This Pesah Bulletin has been Generously & kindly sponsored .by his Dear Family ,שלמה בן יעקב ז''ל Leiluy Nishmat Synagogue: 310-95th Street, Surfside, FL 33154 Mailing Address: 1108 Kane Concourse, Suite 227, Bay Harbor, FL, 33154 Tel: 305.867.6024 | Fax: 305.867.6025 | E-mail: [email protected] בס''ד בס''ד (HAGADAH TEASERS (AISH 1. The Seder begins with a recounting of the 15 steps to be performed (Simane Haseder – Kadesh, Urchatz, etc.). Which Hebrew letter appears here the most (9 times)? 2. Which of the Simane Haseder (Kadesh, Urchatz, etc.) contains a Hebrew letter that is used twice? (4 answers) 3. What verse (that we say every day) is the only place in the Hagadah where Moshe's name is mentioned? 4. What expression describing Hashem appears 11 times in the Hagadah, but nowhere in the Torah? 5. What Torah text is contained in the Hagadah? 6. Which sages of the Mishnah (Tana’im) are mentioned in the Hagadah? (3 sages are mentioned twice, and 6 sages are mentioned once) 7. -
Who Have Interested Tltemselves in the Endeavour to Acquire Any
TilE HALACHA AND THE HAGADA. ALL who have interested tltemselves in the endeavour to acquire any knowledge of the Talmud are aware that the Rabbis who have contributed to that strange· and enormous encyclop<edia of twelve folio volumes,. fa.ll into two schools-the Halachists and the Haga dists ; and although an Halachist might occasionally indulge himself in Hagadoth, and a Hagadist might sometimes distinguish himself in the Halacha, 1 yet the distinction between the two schools is so radical, that we cannot advance a step until it is completely grasped and understood. I. The origin, development, and intention of the HALACHA will, I think, be clear to any reader of my papers on the Oral Law in previous numbers of Tu1c: ExPOSITOR. 2 The word (of which the plural is Hilchoth or Halachoth) is derived from I-Ialak, "to walk," and simply means a rule, a decisive tradition, "the ultimate conclusion on a matter long debated.''3 No system of laws, and above all no system so brief as the Mosaic legislation in its earliest form, could possibly include all the vast varieties of human cir cumstance ; and since the law was regarded as in· finitely sacred in its minutest regulations, it was x For imtnnce, R. Levi Ben Sisi tried to unite the Ha gad a and the lblacha, as R. Jochnnan Den Zakkai had tried to do befo1e him. Hamburger, s. v. v. Agada and Jochanan. 2 February, March, and May, 1S77. 1 i1:~~i1, Halachah. "Apud Rahbinos et Thalmudi<:os est constitutio juri,, sententia, decisio, traditio decisa, et usu ac consuetudine recepta et approhata. -
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 Concluding Blessings for the Sh'ma This Blessing Completes The
The Sh’ma VI – Blessings after the Sh’ma I The Prayers of our Siddur L15 The concluding blessings for the Sh’ma This blessing completes the trilogy of blessings that surround the Sh’ma, and serves also as a prelude to the Amida. In one interpretation the two that precede it speak of ‘Creation’, that God is the source of all life, and ‘Revelation’, that God communicates with humanity, via the Jewish people through the giving of Torah. This third one, which follows, speaks of ‘Redemption’ that God intervenes in the life of the Jewish people by rescuing us from slavery in the past, and time and time again from other dangers. On another interpretation the first blessing celebrates God’s universal concern for all humanity and all of nature, before focusing on God’s particular relationship with Israel. Now as we approach the central prayer, the Amidah, where we stand before God, we are reassured that God has stood by us in past times of trouble. This blessing is also known as the ge’ullah, ‘redemption’, because of its theme of God as the One who redeems Israel from slavery, physical and spiritual. Its theme picks up the closing of the third paragraph of the Sh’ma which speaks of the Exodus from Egyptian slavery. With its emphasis on emet, ‘truth’, it is a rare early Jewish declaration of faith, an affirmation of the role God has played in Jewish history. In dark times it would have offered hope and encouragement of rescue and ultimate redemption from the trials of exile. -
Ezrat Avoteinu the Final Tefillah Before Engaging in the Shacharit
Ezrat Avoteinu The Final Tefillah before engaging in the Shacharit Amidah / Silent Meditative Prayer is Ezrat Avoteinu Atoh Hu Meolam – Hashem, You have been the support and salvation for our forefathers since the beginning….. The subject of this Tefillah is Geulah –Redemption, and it concludes with Baruch Atoh Hashem Ga’al Yisrael – Blessed are You Hashem, the Redeemer of Israel. This is in consonance with the Talmudic passage in Brachot 9B that instructs us to juxtapose the blessing of redemption to our silent Amidah i.e. Semichat Geulah LeTefillah. Rav Schwab zt”l in On Prayer pp 393 quotes the Siddur of Rav Pinchas ben R’ Yehudah Palatchik who writes that our Sages modeled our Tefillot in the style of the prayers of our forefathers at the crossing of the Reed Sea. The Israelites praised God in song and in jubilation at the Reed Sea, so too we at our moment of longing for redemption express song, praise and jubilation. Rav Pinchas demonstrates that embedded in this prayer is an abbreviated summary of our entire Shacharit service. Venatenu Yedidim – Our Sages instituted: 1. Zemirot – refers to Pesukei Dezimra 2. Shirot – refers to Az Yashir 3. Vetishbachot – refers to Yishtabach 4. Berachot – refers to Birkas Yotzair Ohr 5. Vehodaot – refers to Ahavah Rabbah 6. Lamelech Kel Chay Vekayam – refers to Shema and the Amidah After studying and analyzing the Shacharit service, we can see a strong and repetitive focus on our Exodus from Egypt. We say Az Yashir, we review the Exodus in Ezrat Avoteinu, in Vayomer, and Emet Veyatziv…. Why is it that we place such a large emphasis on the Exodus each and every day in the morning and the evening? The simple answer is because the genesis of our nation originates at the Exodus from Egypt. -
A Comparative Study of Jewish Commentaries and Patristic Literature on the Book of Ruth
A COMPARATIVE STUDY OF JEWISH COMMENTARIES AND PATRISTIC LITERATURE ON THE BOOK OF RUTH by CHAN MAN KI A Dissertation submitted to the University of Pretoria for the degree of PHILOSOPHIAE DOCTOR Department of Old Testament Studies Faculty of Theology University of Pretoria South Africa Promoter: PIETER M. VENTER JANUARY, 2010 © University of Pretoria Summary Title : A comparative study of Jewish Commentaries and Patristic Literature on the Book of Ruth Researcher : Chan Man Ki Promoter : Pieter M. Venter, D.D. Department : Old Testament Studies Degree :Doctor of Philosophy This dissertation deals with two exegetical traditions, that of the early Jewish and the patristic schools. The research work for this project urges the need to analyze both Jewish and Patristic literature in which specific types of hermeneutics are found. The title of the thesis (“compared study of patristic and Jewish exegesis”) indicates the goal and the scope of this study. These two different hermeneutical approaches from a specific period of time will be compared with each other illustrated by their interpretation of the book of Ruth. The thesis discusses how the process of interpretation was affected by the interpreters’ society in which they lived. This work in turn shows the relationship between the cultural variants of the exegetes and the biblical interpretation. Both methodologies represented by Jewish and patristic exegesis were applicable and social relevant. They maintained the interest of community and fulfilled the need of their generation. Referring to early Jewish exegesis, the interpretations upheld the position of Ruth as a heir of the Davidic dynasty. They advocated the importance of Boaz’s and Ruth’s virtue as a good illustration of morality in Judaism. -
Shabbat Matters February 8
בסד” FEBRUARY 8, 2020 --- 13 SHEVAT 5780 SHABBAT SHIRA --- PARSHAT BESHALACH SHABBAT MATTERS Friday, February 7 Shabbat, February 8 Torah Reading: Haftorah: 5:17 pm Candles 7:30 am Hashkama Minyan 5:05 pm Mincha Shemot Shoftim 5:25 pm Mincha 8:15 am Chumash-Rashi Shiur: 5:25 pm Bnei Akiva Snif 13:17 - 17:16 4:4 - 5:31 Melech Halberstadt 6:17 pm Shabbat Ends Hertz P. 265 Hertz P. 281 Friday, February 14 9:00 am Shacharit Stone P. 366 Stone P. 1152 5:27 pm Candles 10:00 am Youth Programs 8:00 pm Shabbat Shira: An Evening 5:35 pm Mincha 10:00 am Teen Minyan of Song & Inspiration TODAH RABAH to the sponsors: MAZAL TOV AND OTHER MEMBERS MATTERS CONGREGATIONAL KIDDUSH: Ies & Ruth van Messel in honour of the Mazal Tov to Ies & Ruth van Messel on the birth of a great-grandson in Jerusalem, born to birth of a great-grandson Dovid & Elky Ferguson. Excited brother is Yitschok Shaul. Proud grandparents are Samuel & Nechama van Messel of Monsey, NY, Robert Ferguson and Trudy Farber. Thrilled great- Andy Kaminker, Harry Kaminker, and grandmother is Laurie Harkavy. David & Sandra Kaminker in commemoration of the yahrzeit of Andy, Harry and David’s mother, Freda SHABBAT SHIRA KUMZITZ Kaminker z”l Annemie, Robert and Eric Vlessing in This Motzei Shabbat at 8:00 pm, please join us for Shabbat Shira: A Soulful Evening of Song commemoration of the yahrzeit of and InspirationInspiration. With Rabbis Jesse Shore, Elliott Diamond, Sammy Bergman, and Annemie’s husband and Robert and Ba’al Tefillah Chaim Freund. -
THE LAW" and the LAW of CHANGE* (Concluded.)
"THE LAW" AND THE LAW OF CHANGE* (Concluded.) B. The Mishnah Cycle. The next cycle, that between the Old Testament canon and the Mishnah, is better known to us for its political and religious history than for its legal development. It is the period of the Second Temple, of the Maccabees, of the birth of Christianity, of the Wars of the Jews, of the destruction of the Temple and of the dispersion of the Jewish people. These great events did not pass without influencing the development of Jewish law, but the period furnishes a remarkable instance of how the common people's law takes its natural course in spite of catastrophes. We are told that Simeon the Righteous, the last of the Men of the Great Assembly, was followed by Antigonus of Soko and he by ZiIghth, "pairs," who through four generations conserved the traditions to the days of Hillel and Shammai. Four generations of Tanna'im (tanra'dm, "teachers," a title in this period), the schools of Hillel and Shanmai, carry on the tradition until the next codification, the Mishnah. Though very little has been written of the steps by which this law grew-and for this reason I shall study the period more fully than the others-we have suffi- cient evidence to support the view that glossation (including fictions), commentation (including equity) and legislation, so far as it appeared, followed each other in the usual order. Of the first step, the verbal expounding of the Bible, we havo several kinds of evidence. The reading of the Torah and the explaining of passage by passage in the synagogfie is supposed to go back to Ezra.3 5 This method of the study and application of the law to which the name of Midrash (midhrash,from ddrash, "to expound") has been given is, according to a very old reliable tradition, to be ascribed to the pre-tannaitic period. -
The Crucifixion Is a Uniquely Distinctive Work on the Extraordinary Historical Odyssey of the Jews During a Pivotal Slice of History
THE DIRECT TRAJECTORY FROM THE CANON GOSPELS IN THE FIRST CENTURY TO AUSCHWITZ IN THE TWENTIETH www.Crucifixion1000.com TM NewHAR ParadigmVARD M AMatrixTRIX TM HARVARD MATRIX TM 21st CENTURY PUBLISHING www.NewParadigmMatrix.com OF THE JEWS David Birnbaum’s The Crucifixion is a uniquely distinctive work on the extraordinary historical odyssey of the Jews during a pivotal slice of history. This work focuses on the 1300 year time frame bracketing the emergence of Christianity in the First Century, followed by the Christianizing of the Roman Empire post–Constantine, and finally, by the ending of the Crusades c. 1300 CE. The author focuses on the crushing historical forces at–play. The Jewish nation which entered this period, is unrecognizable from the Jewish nation which emerged…. * * * 21st CENTURY PUBLISHING New Paradigm Matrix Publishing David Birnbaum Editor-in-Chief [email protected] About the Author David Birnbaum is known globally as “the architect of Poten- tialism Theory” – a unified philosophy/cosmology/metaphysics. The paradigm-challenging theory is delineated in Birnbaum’s 3-volume Summa Metaphysica series (1988, 2005, 2014). A riposte to Summa Theologica of (St.) Thomas Aquinas, the Birnbaum treatise (see PotentialismTheory.com) challenges both the mainstream Western philosophy of Aristotelianism and the well-propped-up British/atheistic cosmology of Randomness (see ParadigmChallenge.com). The focus of over 150 reviews and articles (see SummaCoverage.com), a course text at over 15 insti- tutions of higher learning globally (see SummaCourseText.com), Summa Metaphysica was the focus of an international academic conference on Science & Religion April 16-19, 2012 (see BardCon- ference.com). -
Techniques and Assumptions in Jewish Exegesis Before 70 CE
Texte und Studien zum Antiken Judentum Herausgegeben von Martin Hengel und Peter Schäfer 30 Techniques and Assumptions in Jewish Exegesis before 70 CE by David Instone Brewer J.C.B. Mohr (Paul Siebeck) Tubingen Die Deutsche Bibliothek - CIP-Einheitsaufnahme Instone Brewer, David: Techniques and assumptions in Jewish exegesis before 70 CE / by David Instone Brewer. - Tübingen : Mohr, 1992 (Texte und Studien zum antiken Judentum ; 30) ISBN 3-16-145803-6 NE: GT © 1992 J.C.B. Mohr (Paul Siebeck), P.O. Box 2040, D-7400 Tübingen. 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 typeset by Typobauer, Scharnhausen using Times typeface, printed by Guide-Druck in Tübingen on acid-free paper from Papierfabrik Gebr. Buhl in Ettlingen and bound by Heinrich Koch in Tübingen. ISSN 0721-8753 Preface This book was originally submitted as a PhD thesis at Cambridge, Eng- land. I would like to acknowledge the assistance and encouragement of Dr William Horbury of whose breadth of knowledge I have yet to discover the limits. He is truly "a plastered cistern which loses not a drop" (mAv.2.8). His suggestions have been acknowledged occasionally, but every page has been influenced by his careful and balanced scholarship. I would also like to thank Barnabus Lindars and Raphael Loewe for their careful reading of the complete text. I have followed Raphael Loewe's advice about translation of Mishnaic Hebrew at many points, but the literal and 'un-English' translation style is my own. -
Rethinking Amalek in This 21St Century
religions Article Rethinking Amalek in This 21st Century Steven Leonard Jacobs Department of Religious Studies, The University of Alabama, Tuscaloosa, AL 35487-0264, USA; [email protected] Received: 16 May 2017; Accepted: 15 September 2017; Published: 18 September 2017 Abstract: Twice in the Hebrew Bible—Exodus 17:14–16 and Deuteronomy 25: 17–19—the ancient Israelites were commanded to “blot out” the memory of Amalek, their enemy for all time (as God intended to do as well). Yet, because these texts are a part of Jewish (and Christian) religious traditions, annually these passages are read in the synagogue on the appropriate Sabbath occasions in the annual reading cycle, and linked to the Festival of Purim that is based on the Book of Esther. Over the course of Jewish history, Amalek has served as the symbolic enemy of the Jewish people (e.g., Armenians, Nazis, Palestinians); indeed, all of the enemies of the Jews were and are understood to be descendants of the original Amalekites, and thus worthy not only of enmity but of destruction as well (e.g., Haman, Antiochus, Titus, Hadrian, Torquemada, Khmelnitsky, Hitler). Today, many of those in Israel allied with the so-called “settler movement” associated with right-of-center Orthodox Judaism and located among populations primarily of Palestinian Muslims, and Arabs view them as the descendants of Amalek as well, and thus sanction and legitimate their own at times violent actions and behaviors. At its most transparent level, responding to Amalek is a response to antisemitism, both historical and contemporary. This paper examines the history of Amalekut (“Amalek-ness”) within the Jewish (and Christian) religious tradition, the role of memory and forgetting of those survivors and their descendants traumatized by their enemies, the current manner of branding one’s enemies as descendants of Amalek, and whether, in truth, reconciliation is even possible among enemies of long standing. -
Parshat Tetzaveh. Greek Letter Chi and Tav in Paleo-Hebrew
Parshat Tetzaveh. Greek letter Chi and Tav in Paleo- Hebrew Parshat Tetzaveh. Greek letter Chi and Tav in Paleo-Hebrew By Chaim Sunitsky Rashi[1] on Parshat Tetzave writes that the priests were anointed with oil, poured in the shape One would assume this is referring [כי.[of the Greek letter 2 to letter Χ[3] – 22nd letter of the Greek alphabet which sounds somewhere between English K and H[4]. This letter spelled χῖ in Greek, is usually spelled “Chi” in English and indeed if one wanted to write it כי in Hebrew, he would probably transcribe it as (where Chaf is intended without dagesh). Moreover[5], when Hebrew names are transliterated into Greek, Chi is used for Hebrew Chaf. In addition, if the Talmud meant this letter it becomes clear why it didn’t use an example of any Hebrew letter, as this shape is not found in Ashuri script of Hebrew. Despite all this evidence we find various other shapes offered by the Rishonim[6]. In fact in our printed editions of the Gemora only in Rashi on Kritot (5b) the printed illustration looks like an “X.” Some of Rambam’s editions (Kelei Hamikdash 1:9) also printed this shape, but the Frankel edition of Rambam[7] claims that neither Rashi nor Rambam had this shape in mind and it was changed later by some publishers[8]. Still, one is inclined to think that the correct explanation is that it is the letter X, and most Rishonim simply didn’t know Greek or have access to find out, and the correct tradition regarding the shape of “Greek Chi” was forgotten, despite the fact that it pertains to many halachot[9].