DOCSLIB.ORG

Shabbat Shalom

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Shabbat Shalom " SHABBAT SHALOM. Today is 9 Sivan 5777. We say relationship of a person who sins that the road of sin Kiddush Levanah tonight. multiplies and breeds more sins. In essence the Torah is teaching us the necessity to structure our lives properly in Mazel Tov to Avichai Shekhter upon today’s all dimensions in order to purify our life and the lives of celebration of his Bar Mitzvah. Mazel Tov to Avichai’s those around us. parents Ilya & Hanna Shekhter, and to the entire 3. The emotional response of the husband is described family. as Kin’ah, which we normally translate as jealousy. The negative tension that exists between the husband and wife TORAH DIALOGUE can only come to a bad result. The halachah is that the (p. 586 Hz) (p. 814 S) (p. 527 Hi) (p. 748 AS) entire process of the investigation, denial, and the drinking NASO of the special, potentially lethal waters, cannot begin unless Numbers 4:21 the husband warns his wife and expresses to her his [Compiled by Rabbi Edward Davis (RED) suspicions. This must be done in front of two witnesses. Young Israel of Hollywood-Ft. Lauderdale] Rashi on the Torah and the Rambam (Sotah 1:1) say that the Kin’ah that the Torah refers to is …. that he will say to 1. After completing the description of each of the jobs her in front of witnesses: “Do not be in a secluded place required of the Levitical families, the Torah goes on to with Ploni (a specific-named person)”. The process begins describe what is necessary to purify the Camp of Israel. In with the semi-public declaration. The fact that there are Chapter 5 the Torah tells us “if a man or a woman sins witnesses is bringing the internal matter to light. This is the against his fellow man, thus being untrue to God, and first step to engage the private matter in order to correct it. becoming guilty of a crime; he must confess the sin that he Not everything must become public. This system of Sotah has committed. He must then make restitution of the stems from a very private issue and then gradually principle plus a 20% surcharge and give it to the victim of becomes a very public display until the resolution which is this crime.” The Rambam in his legal code of Mishnah highly public. It seems that the pressure of the public Torah does not identify the mitzvah to do Teshuvah, to display is necessary in order to create a proper resolution repent to God. It is not listed as one of the 613 to an otherwise damaging situation. The connection commandments (the Ramban on the other hand does list between expelling those who are impure from the camp is Teshuvah as one of the 613). The Rambam does quote this an attempt to purify the entire Camp of Israel. This is also verse as the source to require a person to orally confess his within that same subject. (RED) sins. This he describes as a biblical commandment. I would see this is the way the Rambam has initially formulated the 4. The next chapter is the law of the Nazir, the person mitzvah of Teshuvah as a fundamental necessity to orally who takes a Nazirite vow to God. He separates himself from confess his sin. One needs to analyze how confession wine products, isolates himself, has no contact with a works as an integral part of the Teshuvah. It is an attempt corpse and grows his hair long. This entire process is in to re-create oneself; in essence to say, “I am not the same order for this individual, male or female, to be involved in an person I was before – I am a different person entirely…” attempt to re-create his personality. At the very end of the (RED) period of the vow the Torah describes that he drinks again, and the Torah in that verse (6:21) refers to the person again 2. The next paragraph of the Torah describes at length as a Nazir. The Torah is perhaps saying that he has not the incident of the Sotah, the suspected adulteress. This is changed at all, just that he was called a Nazir initially but he a highly unusual halachah in the Torah because it is is still called a Nazir afterward because he is going back dependent totally upon divine intervention to resolve the and drinking. Perhaps that is why he is bringing a particular issue. In the name of the Vilna Gaon the following Sin Offering at the end. The chances that he can re-create difficulty is recorded. The Torah states beforehand that a himself in such a short time are small. To develop new person has to bring certain gifts to the Kohen. An individual habits and change one’s character to conduct oneself in a who denies the gifts of the Kohen will eventually require the better way takes monumental effort. A slow process is more Kohen’s assistance because he will be bringing his wife as effective than the radical change in this particular case. a suspected adulteress. Yet at the very end of the Sotah (RED) portion our Sages state that the whole process will not work if the husband has been sinful. The Vilna Gaon says the 5. Chapter 6 ends with the description of the priestly sins of the husband are not necessarily the same benediction, the Birkat Kohanim. The Kohanim who get up orientation as the wife’s. If we combine the statements of and bless us are not necessarily the most learned of our Sages in the beginning and the end then we would individuals. They are a family among the tribes of Israel. We conclude that the whole law of Sotah will not work because have learned to revere the Kohanim and for the most part the reason the man is bringing his wife is because he failed during the times of the Sanhedrin made sure the Kohanim to give the required gifts to the Kohen. In other words he participated as members of the Sanhedrin. But it is not a had sinned and we learn at the end that if he does possess requirement that each Kohen learn a certain volume of sins then the Sotah resolution will not happen. This leaves halachic material or be intellectually gifted in order to bless us with a problem in understanding properly the process. I everyone else. The question is why put people in this would think that the Vilna Gaon is pointing out in the " position to give blessings if they are not the most HAFTORAH intellectually gifted in the Torah society? Perhaps the (p. 602 Hz) (p. 835 S) (p. 890 Hi) (p. 1181 AS) sincerity of the brachah is inherent within the Torah’s JUDGES system. In other words the Kohanim involved were sustained by the 24 different types of priestly gifts given to There were certain personalities in the Bible who were them by the people. Hence the Kohanim truly wanted the considered Nazirites but not exactly like the Nazir described people to be blessed so they would succeed economically in the Torah. One such type of Nazir is Shimshon (Samson) in the material world. It was to their benefit because they who is referred to as a Nazirite to God because his vow was are dependent upon the people to give them. This makes imposed upon him by an angel of God. Several laws were sense in the old system during Temple times, but how unique to Shimshon besides the length of the vow (from about today? Today we understand that we are all together birth to death). One law was that some of the Nazirite law in the same boat. If there is financial stability and we are was imposed upon his mother during the pregnancy. Most able to succeed materialistically then everybody can share important was that Shimshon was permitted to be in contact in the abundance of the success. Hence the brachah they with a dead body (Talmud, Nazir 4). This was permitted give us is one they wish to receive for themselves as well. since Shimshon's life was dedicated to fighting the In this way I can understand very well that since we are all Philistines who desecrated the Holy Ark. To take revenge in the same boat that their continuing the family tradition is against the Philistines, he was required to kill with the sword one that is important to us and important to them as well. and with his hands. Similar to Shimshon, the prophet (RED) Shmuel was also a Nazir for his entire life, and the vow was imposed upon him (by his mother) and not initiated by him. 6. The first of the priestly benedictions is, “May God bless A third form of Biblical Nazirite was the vow taken by you and keep watch over you” (6:24). This brachah is Avshalom (King David's son). He took his vow as an adult, financial and materialistic. Rashi mentions that God will and the vow would last until his death. He was permitted to bless us with financial gain, and then in the second clause cut his hair once in twelve months. “watch over us” is that He will protect us so that people would not steal the advancement that we have received. SHABBAT HALACHAH The Netivot suggests that when a person is successful in finances the tendency, as the Torah describes to us, is that The technical discussion of Shabbat ball playing that person will “wax fat and kick.” This means that a involves questions of carrying on Shabbat and the surface person’s success will lead him to arrogance and rebellion upon which the playing occurs.
Load more

Recommended publications
  • Nazir" Legislation
    266 JOURNA.i.. OP BIBLICAL ·LITERATURE The "Nazir" Legislation. MORRIS JASTROW, JR. UNIVBBSlTY Oll' PDNSYLV.ANU. I. TN a paper which I read before the Society at its meeting ~last year, on Leviticus, Chapters 13-14,1 the so-called "Le­ prosy" Laws, I endeavored to show that in these two cbapten we may detect the same process of steady amplification of an original stock of regulations by means of comments and glosses and illustrative instances which we may observe in the great compilation of Rabbinical Judaism known as the Talmud, where a condensed and a comparatively simple Mishna develops into an elaborate and intricate Gemara. The importance of the thesis-if correct-lies in the possibility thns afforded ofseparat­ ing between older and later layers in the regulations of the Pentateuchal Codes, but more particularly in furnishing the proof that these codes in which old and new have been com­ bined-precisely as in the narrative sections of the Pentateuch and in the historical books proper, older and later documents (with all manner of additions) have been dovetailed into one another-reflect an extended and uninterrupted process of growth, covering a long period of time and keeping pace with the tendency to adapt older regulations to later conditions. It is my intention to test the thesis by its application to other little groups of laws within the Codes, recognized by scholan as representing distinct units, and I choose as an example for presentation at this meeting Numbers 61-21, containing the laws of the so-called "Nazir". 1 Published in the Jewilh Quarter~y Review, New Series, IV, 357-418.
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • Holiness-A Human Endeavor
    Isaac Selter Holiness: A Human Endeavor “The Lord spoke to Moses, saying: Speak to the whole Israelite community and say to them: You shall be holy, for I, the Lord your God, am holy1.” Such a verse is subject to different interpretations. On the one hand, God is holy, and through His election of the People of Israel and their acceptance of the yoke of heaven at Mount Sinai, the nation attains holiness as well. As Menachem Kellner puts it, “the imposition of the commandments has made Israel intrinsically holy2.” Israel attains holiness because God is holy. On the other hand, the verse could be seen as introducing a challenge to the nation to achieve such a holiness. The verse is not ascribing an objective metaphysical quality inherent in the nation of Israel. Which of these options is real holiness? The notion that sanctity is an objective metaphysical quality inherent in an item or an act is one championed by many Rishonim, specifically with regard to to the sanctity of the Land of Israel. God promises the Children of Israel that sexual morality will cause the nation to be exiled from its land. Nachmanides explains that the Land of Israel is more sensitive than other lands with regard to sins due to its inherent, metaphysical qualities. He states, “The Honorable God created everything and placed the power over the ones below in the ones above and placed over each and every people in their lands according to their nations a star and a specific constellation . but upon the land of Israel - the center of the [world's] habitation, the inheritance of God [that is] unique to His name - He did not place a captain, officer or ruler from the angels, in His giving it as an 1 Leviticus 19:1-2 2 Maimonidies' Confrontation with Mysticism, Menachem Kellner, pg 90 inheritance to his nation that unifies His name - the seed of His beloved one3”.
    [Show full text]
  • December and January 2015 and 2016
    the jewish cDoecemnbenr 20e15 -c Jantuiaory 20n 16 Issue Number 55 Bulletin of the Upper Valley Jewish Community • 5 Occom Ridge • Hanover, NH 03755 (think Samson). knowledge and their ability. This is a hard road, and there are Knowledge of the minutest aspects The Rabbi times when I neither fully comprehend had to be preserved because to the all the arguments, nor appreciate all Sages, the words were sacred because and the Daf the issues at hand. Still, I struggle on in they represented the will of God, a will By Rabbi Edward S. Boraz tribute to my Rabbi. The thought of so to which they dedicated their lives to One of Judaism’s great contribu - many of these pages never seeing the discover, preserve and practice. They tions to Western Civilization is its em - light of day is simply too much for me had to teach the people how to cope phasis on life-long learning. The Torah to bear. Like an acquired taste, I actu - with all foreseen circumstances. and our tradition ally enjoy the time I devote to study, For example, imagine a Nazarite teach that a good even if some of the discussions involve who had to be ritually pure (kasher) for Jew must study such things as the prohibition of drink - 30 days. What if during those 30 days, Torah every day, ing wine or hard liquor, what happens he was forced to engage in the mitzvah as much as she or if the Nazir becomes ritually defiled, of burial upon finding a corpse along he is able.
    [Show full text]
  • Humor in Talmud and Midrash
    Tue 14, 21, 28 Apr 2015 B”H Dr Maurice M. Mizrahi Jewish Community Center of Northern Virginia Adult Learning Institute Jewish Humor Through the Sages Contents Introduction Warning Humor in Tanach Humor in Talmud and Midrash Desire for accuracy Humor in the phrasing The A-Fortiori argument Stories of the rabbis Not for ladies The Jewish Sherlock Holmes Checks and balances Trying to fault the Torah Fervor Dreams Lying How many infractions? Conclusion Introduction -Not general presentation on Jewish humor: Just humor in Tanach, Talmud, Midrash, and other ancient Jewish sources. -Far from exhaustive. -Tanach mentions “laughter” 50 times (root: tz-cho-q) [excluding Yitzhaq] -Talmud: Records teachings of more than 1,000 rabbis spanning 7 centuries (2nd BCE to 5th CE). Basis of all Jewish law. -Savoraim improved style in 6th-7th centuries CE. -Rabbis dream up hypothetical situations that are strange, farfetched, improbable, or even impossible. -To illustrate legal issues, entertain to make study less boring, and sharpen the mind with brainteasers. 1 -Going to extremes helps to understand difficult concepts. (E.g., Einstein's “thought experiments”.) -Some commentators say humor is not intentional: -Maybe sometimes, but one cannot avoid the feeling it is. -Reason for humor not always clear. -Rabbah (4th century CE) always began his lectures with a joke: Before he began his lecture to the scholars, [Rabbah] used to say something funny, and the scholars were cheered. After that, he sat in awe and began the lecture. [Shabbat 30b] -Laughing and entertaining are important. Talmud: -Rabbi Beroka Hoza'ah often went to the marketplace at Be Lapat, where [the prophet] Elijah often appeared to him.
    [Show full text]
  • SYNOPSIS the Mishnah and Tosefta Are Two Related Works of Legal
    SYNOPSIS The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages.
    [Show full text]
  • Candc-Family
    נשא תשע"ט Naso 5779 Sages and Saints WELCOME TO COVENANT & CONVERSATION 5779 FAMILY EDITION Covenant & Conversation: Family Edition is a new and exciting initiative from The Office of Rabbi Sacks for 5779. Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the Family Edition is aimed at connecting teenagers and families with his ideas and thoughts on the parsha. To receive this via email please make sure you are subscribed to Rabbi Sacks’ main mailing list at www.RabbiSacks.org/Subscribe. PARSHAT NASO IN A NUTSHELL Naso continues describing the preparations for the group, rules about the purity of the camp, the law of the Israelites’ journey from Sinai to the holy land. It contains a sotah, the Nazir, and the Priestly blessing. The parsha mix of laws, ranging from: the roles of two of the Levitical concludes with a detailed account of the korbanot brought clans, Gershon and Merari, the census of the Levites as a by the tribes at the dedication of the Mishkan. THE CORE IDEA Parshat Naso contains the law of the Nazir – the individual because the Nazir denied himself some of the pleasures of who undertakes the special rules of holiness and abstinence: the world God created and declared good. R. Eliezer added: not to drink alcohol (or anything made from grapes), not to “From this we may infer that if one who denies himself the have their hair cut, and to avoid contact with the dead enjoyment of wine is called a sinner, all the more so one who (Bamidbar 6:1–21).
    [Show full text]
  • ABSTRACT Asceticism, the Sage, and the Evil Inclination
    ABSTRACT Asceticism, the Sage, and the Evil Inclination: Points of Contact between Jews and Christians in Late Antiquity David W. Pendergrass, Ph.D. Mentor: Daniel H. Williams, Ph.D. In Jewish Christian comparative studies there exists a need to explore in more detail the ways in which Jews and Christians interacted religiously and socially in late antiquity. The thesis of this dissertation is that asceticism, the sociological and religious role of the sage, and the anthropological belief in the evil inclination are three aspects shared between predominate groups of Jews and Christians in late antiquity. So far no scholarship has joined these three, inter-dependent areas in Jewish-Christian comparative studies. Chapter Two examines the ways that Jews and Christians did not utterly “part ways” religiously or socially in late antiquity. Evidence of their interaction can be seen in adversus Iudaeos literature, catechetical material, liturgies, biblical exegetical practices, civic and ecclesial legislation, and various archaeological remains. Chapter Three examines the foundations of Christian asceticism and monasticism, especially in Egypt. This chapter critiques the traditional historical reconstructions of monastic origins, with special attention given to the theory that monasticism was an effort by ascetics to become living martyrs. Finally this chapter discusses how the Sayings are a product of the long tradition of ascetic wisdom made especially popular from the fourth through sixth centuries across the Roman Empire. Chapter Four examines the ways Jewish literature speaks to the practice of asceticism. The chapter is divided into three sections: pre-rabbinic Jewish ascetic practices, rabbinic ascetic practices, and the theological and sociological roles of the sage.
    [Show full text]
  • Berachoth.Pdf
    Talmud - Mas. Berachoth 2a C H A P T E R I MISHNAH. FROM WHAT TIME MAY ONE RECITE THE SHEMA’ IN THE EVENING? FROM THE TIME THAT THE PRIESTS ENTER [THEIR HOUSES] IN ORDER TO EAT THEIR TERUMAH1 UNTIL THE END OF THE FIRST WATCH.2 THESE ARE THE WORDS OF R. ELIEZER. THE SAGES SAY: UNTIL MIDNIGHT. R. GAMALIEL SAYS: UNTIL THE DAWN COMES UP.3 ONCE IT HAPPENED THAT HIS4 SONS CAME HOME [LATE] FROM A WEDDING FEAST AND THEY SAID TO HIM: WE HAVE NOT YET RECITED THE [EVENING] SHEMA’. HE SAID TO THEM: IF THE DAWN HAS NOT YET COME UP YOU ARE STILL BOUND TO RECITE. AND NOT IN RESPECT TO THIS ALONE DID THEY SO DECIDE, BUT WHEREVER THE SAGES SAY UNTIL MIDNIGHT’, THE PRECEPT MAY BE PERFORMED UNTIL THE DAWN COMES UP. THE PRECEPT OF BURNING THE FAT AND THE [SACRIFICIAL] PIECES, TOO, MAY BE PERFORMED TILL THE DAWN COMES UP.5 SIMILARLY, ALL [THE OFFERINGS] THAT ARE TO BE EATEN WITHIN ONE DAY MAY LAWFULLY BE CONSUMED TILL THE COMING UP OF THE DAWN. WHY THEN DID THE SAGES SAY ‘UNTIL MIDNIGHT’? IN ORDER TO KEEP A MAN FAR FROM TRANSGRESSION. GEMARA. On what does the Tanna base himself that he commences: FROM WHAT TIME?6 Furthermore, why does he deal first with the evening [Shema’]? Let him begin with the morning [Shema’]! — The Tanna bases himself on the Scripture, where it is written [And thou shalt recite them] . when thou liest down and when thou risest up,7 and he states [the oral law] thus: When does the time of the recital of the Shema’ of lying down begin? When the priests enter to eat their terumah.8 And if you like, I can answer: He learns [the precedence of the evening] from the account of the creation of the world, where it is written, And there was evening and there was morning, one day.9 Why then does he teach in the sequel: THE MORNING [SHEMA’] IS PRECEDED BY TWO BENEDICTIONS AND FOLLOWED BY ONE.
    [Show full text]
  • Abbreviations
    Abbreviations Names of biblical books, Apocrypha and Pseudepigraha, Josephus and Qum­ ran are abbreviated according to the JBL system, with exception of the prefixed numeral (1Cor) and omitting italics and full stops. Philo's works are indicated with the abbreviations of the Loeb edition. For Rabbinic works see list below. In the transcription of Hebrew words and names, a simple Anglo-based phonetic system rendering Israeli pronunciation is followed. New Testament mss are mostly indicated with the sigla used and explained in Nestle-Aland (26th ed), except for non-Latin characters: Sinai ( = alef), Athos (=psi), Byzantine majority or Koine (=Gothic M). Works referred to by mere author name are commentaries on the Pauline passage under discussion. 1. Text Editions of Mishna, Tosefta, Talmud Mishna K ms Kaufmann (ed Beer 1929) repr 1968 c ms Cambridge (ed Lowe 1883) repr 1967 p ms Parma (De Rossi 138) 1970 ParmaC ms Parma C (De Rossi 984) 1971 Tosefta Zeraim-Nashim: ed Lieberman 1955-73 Nezikin-Toharot: ed Zuckermandel1880 Yerushalmi Geniza fragments: ed Ginzberg 1909 ms Rome ib ed princ Venice 1523-4, facs repr Berlin n.d. Bavli M ms Munich ( ed Strack 1912) repr 1971 NY ms New York, ed Abramsoti 1957 ed princ Venice 1520-3, repr 1968 283 2. Mishnaic Tractates and Midrash Collections Ah Ahilut Ar Arakhin ARN alb Avot de-R. Natan (ed Schechter) vers. A/B AZ AvodaZara Av Avot b Bavli (Babylonian Talmud) BB Bava Batra Bekh Bekhorot Ber Berakhot Bik Bikkurim BK Bava Kamma BM Bava Metsia CantR Canticles Rabba Dem Demai Ed Eduyot Er Eruvin GenR Genesis Rabba (ed Theodor-Albeck) Git Gittin Hag Hagiga Hal Halla Hor Horayot Hul Hullin Kel Kelim Ker Keritot Ket Ketubbot Kid Kiddushin LevR Leviticus Rabba (ed M.
    [Show full text]
  • Jewish Law for the Law Librarian David Hollander University of Miami School of Law
    University of Miami Law School University of Miami School of Law Institutional Repository Articles Faculty and Deans 2006 Jewish Law for the Law Librarian David Hollander University of Miami School of Law Follow this and additional works at: https://repository.law.miami.edu/fac_articles Part of the Legal Education Commons, and the Legal Writing and Research Commons Recommended Citation David Hollander, Jewish Law for the Law Librarian, Law Libr. J. 219 (2006). This Article is brought to you for free and open access by the Faculty and Deans at University of Miami School of Law Institutional Repository. It has been accepted for inclusion in Articles by an authorized administrator of University of Miami School of Law Institutional Repository. For more information, please contact [email protected]. Jewish Law for the Law Librarian* David Hollander** Mr Hollander provides an introductory guide to the Jewish legal system with the intent of providing law librarianswith the basic knowledge necessary to begin to help a patron conduct research in Jewish law. Contents Introduction .................................................... 220 Structure of Jewish Law .......................................... 222 Primary Sources of Jewish Law: Historic Development, Authority, Structure and Research Strategy ................................ 223 W ritten Law and Oral Law .................................... 223 Babylonian Talm ud .......................................... 225 The G em ara ............................................. 225 Commentaries
    [Show full text]
  • PARSHAT NASO Rabbi Michael Gold ASCETICISM “He Shall Offer
    PARSHAT NASO Rabbi Michael Gold ASCETICISM “He shall offer his offering to the Lord, one male lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings.” (Numbers 6:14) Asceticism is the practice of giving up pleasures in this world for spiritual purposes. It is common in virtually every classical religion, both in the East and West. In Christianity, priests and nuns take vows of “poverty, chastity, and obedience.” Some monastic communities take on even stronger ascetic practices, including vows of silence. Many religious traditions encourage poverty, celibacy, teetotalism, and vegetarianism as religious practices. The idea is that by denying the physical one can focus on the spiritual. Such ascetic practices do exist in Judaism, particularly the tradition of taking on personal fasts for spiritual purposes. In addition to the set fast days in the Jewish calendar, many pious Jews take on additional fast days. One Talmudic rabbi, Ben Azai, gave up sex and marriage to dedicate himself to a life of Torah (Tosefta Yebamot 8:7). But the classic example of asceticism in Judaism are the laws of the nazir, found in this week’s Torah reading. The nazir took a special vow to give up certain practices and pleasures. The nazir could not enter a cemetery or attend a funeral, similar to the kohen or priest. The nazir was forbidden to cut his or her hair throughout the period of the vow. And most important for our purposes, all wine and other alcoholic beverages were forbidden.
    [Show full text]