Chumash Halacha Jewish General

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Chumash Halacha Jewish General Knowledge/Nach Biblical Hebrew Tefilla, Seder Haboker, Shabbos, 6 Two tracks: Lech Lecha to Parts of Speech, Verb Roots, Year 7 constant mitzvos, behaviour in 1) JGK (calendar, mitzvos, Tanach facts) Chayei Sara Future & Past Tense public 2) Nach – Textual study of the weekly haftorah Two tracks: Kashrus, Brachos, Lashon Hara, Pronominal Suffixes, Common Year 8 Shemos to Beshalach 1) JGK (calendar, mitzvos, Tanach facts) Shabbos, Yom Tov Prefixes & Suffixes 2) Nach – Textual study of the weekly haftorah . Chumash Halacha Biblical Hebrew – GCSE option RS diploma GCSE option Living Judaism, Jewish History and Year 9 Shelach - Chukas Shabbos, Chesed, Environment Set Text 1: The Trials of Abraham Culture, Philosophy Bamidbar (Balak- Shabbos, Laws of the Land, British Living Judaism, Jewish History and GCSE option Year 10 Mattos/Maasei) and Values, Medical Ethics, Social Culture, Philosophy Set Text 2: A spotlight on the period of the Judges selections from Devarim Media, Business Ethics, Avodah Zara Chumash Halacha Hashkafa Options Slot 1: Sedra discussion or Textual course on Melachim Tracks of different courses in Michtav M’Eliyahu. or Textual course on Women in Tanach different chaburas, including Fundamentals of Judaism. Year 11 Tefillah, Kashrus, Tzedaka study of Vayikra with Kedoshim Hashkafa in relation to calendar Slot 2: Jewish history or Textual course on Melachim or in depth events. Textual course on weekly Haftorah Kodesh EXTRA is a programme of optional Kodesh classes taking place in lunch times and after school. Sedra/biur tefillah presentations are given to y7-10 pupils in assemblies. For G & T/highest achieving pupils, Chumash and Halocho is studied in the “Accelerate” track in spoken Hebrew. Contemporary RS Midrasha Chabura Halacha Hashkafa Optional BH Torah Chumash topics Halachos of daily Optional classes: Jewish New A level syllabus A level set texts Year 12 b’Iyun (in depth) living History, Tefillah, Parsha, Philosophy of Samuel, Isaiah e.g. Akeidas Yitzchak Great Jewish Leaders, Religion and Ethics and Hashkafa course Hashkafa based Moral Dilemmas, based on the on the Sedra Q & A, Chumash, A level set texts New A level syllabus Chumash topics Contemporary Kuzari Jewish Philosphy, Samuel, Psalms, Philosophy of Year 13 b’Iyun (in depth) Halachic Issues Sefer Hachinuch, Ezra Haggai & Religion and Ethics e.g. Cheit Adam HaRishon Nach, JGK, Halachic debate Zechariah .

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Parshat Mishpatim 5773
Written by: Rachel Leah Lovat Editor: David Michaels Parshat Beshalach 5778 In this week’s Parasha the Bnei Yisrael have left Egypt and are at the Yam Suf The Meshech Chochma answers that there could always have been a claim trapped by the sea with the Egyptians chasing after them. They were made against the Bnei Yisrael throughout the ordeal they went through in trapped and afraid and Hashem saves them by splitting the sea so they could Egypt. However, the Kateigur - prosecuting attorney - had no voice in Egypt pass. The Midrash, a passage in the Zohar in Terumah (170b), relates a because the Bnei Yisrael were never divided in Egypt. They showed conversation that the Malachim have with Hashem as the Bnei Yisrael are tremendous achdus and unity throughout the slavery they went through. going through the Yam Suf with the Egyptians giving chase. However, Rashi explains at the splitting of the sea the Bnei Yisrael were The Malachim ask Hashem, “Why are You saving the Bnei Yisrael and divided; whilst some turned to Hashem in prayer, others wanted to go back performing miracles for them but You are destroying the Egyptians (by to Egypt and some wanted to fight the Egyptians. Once this in-fighting started, the prosecuting attorney was given a voice. He says to Hashem, “I הללו עובדי עבודה ,הללו עובדי עבודה זרה ,planning to drown them)? After all these are idolaters and these are idolaters! The Jews have descended understand why You didn’t destroy them in Egypt because in Egypt the Bnei –זרה to the 49th level of Tumah and you are saving them, but not the Egyptians?’ Yisrael were unified, so I could not say anything against them, but here at the Yam Suf the Bnei Yisrael are divided so do not deserve to be saved” The Midrash continues that it was indeed, so to speak, difficult for Hashem to save the Jews and to overcome this just claim of the Kateigur, the This idea that division and dispute gives greater voice to the accusor is prosecuting attorney, until morning came.
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Beshalach (When He Sent)
An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Beshalach (When He Sent) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh.
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Rambam Hilchot Talmud Torah
Rambam Hilchot Talmud Torah Rabbi Yitzchak Etshalom Part 7 7: If the *minhag hamedina* (local custom) was to pay the teacher, he brings him his payment. [the father] is obligated to pay for his education until he learns the entire Written Torah. In a place where the custom is to teach the Written Torah for money, it is permissible to teach for a salary. However, it is forbidden to teach the Oral Law for a salary, as it says: *R'eh limadti etchem hukkim umishpatim ka'asher tzivani hashem* (See, I have taught you laws and judgements just as Hashem commanded me) (Devarim [Deuteronomy]4:5) just as I [Moshe] studied for free, so you learned from me for free. Similarly, when you teach in the future, teach for free, just as you learned from me. If he doesn't find anyone to teach him for free, he should find someone to teach him for pay, as it says: *Emet k'ne* (acquire - or buy - truth) (Mishlei [Proverbs] 23:23) I might think that [in that case] he should teach others for money, therefore Scripture says: *v'al timkor* (and do not sell it) ) )ibid.); so you see that it is forbidden to teach for pay, even if his teacher taught him for pay. Q1: Why the distinction between the written law and the oral law? KB: We've always been allowed to pay scribes, eh? YE: Another response: someone who is teaching the pure text is merely a facilitator - teaching grammar, lexicon, history etc. Therefore, he is not in the model of Moshe Rabbenu, from whom the entire halakha of free teaching is derived.
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Parshat Balak Weekly Dvar Torah What Do You See?
Parshat Balak 17 Tammuz 5775 /June 30, 2018 Daf Yomi: Zevachim 78; Nach Yomi: Isaiah 38 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO What Do You See? Rabbi Yisroel Brotsky Associate Member, Young Israel Council of Rabbis Our perceptions mold the world in which we live. But as the saying goes: “two Jews in the room and you will have three different opinions.” I was learning in the Beit Midrash, when all of a sudden a man wearing tefillin and a gun in his shoulder holster came storming in! That’s right, a gun! I was petrified, thinking: around these parts it was highly unusual to see a man sporting a gun, and he seemed a bit impetuous. I tried to keep my cool and pretend I didn’t notice anything unusual. Apparently, I wasn’t as discreet as I thought I was. He asked me, “What are you looking at?” I hesitated in fear, and he continued, “Oh you are probably looking at my tefillin. They are a Sephardic pair for a lefty and I had to turn it around. You probably never saw that before!” I immediately responded, “eh, exactly! That is exactly what I noticed, it is so interesting.” Perception is everything − two people and two very different perceptions. Perhaps the tefillin should have piqued my interest more than the gun. Parshat Balak is all about vision and perception. We begin with “Vayar Balak” (and Balak saw).
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Candc-Family
סב ׳׳ ד ב חלש עשת " ט Beshalach 5779 The Divided Sea: Natural or Supernatural 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 older children and teenagers 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 BESHALACH IN A NUTSHELL The Israelites leave Egypt. God deliberately leads them on sing a momentous song of faith and deliverance. But their a circuitous route. They come up against the Reed Sea. troubles are not over. They lack drinkable water, and food. Pharaoh, having changed his mind about letting them go, God sends both: oasis springs and then water from a rock, pursues them with horses and chariots. The people come and manna from heaven. The parsha ends as it began, with close to despair. Then, in one of the supreme miracles of the prospect of war, this time against the Amalekites. history, the sea divides. The Israelites pass through and THE CORE IDEA The splitting of the Reed Sea is engraved in Jewish water, with no apparent cause. God brings a wind that, in memory. We say it twice every day during the morning the course of several hours, drives the waters back. service. It was the ultimate miracle of the Exodus. But in Viewed from this perspective, the events that took place what sense? If we listen carefully to the way the Torah could be described as follows: The Israelites had arrived at describes it, we can distinguish two ways of looking at it.
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Parshas Beshalach and Tu Beshvat the Judaism Site
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PARSHAT Ki Tisa
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Women-Join-Talmud-Ce
OBSERVANCE Women Join Talmud Celebration As the daf yomi cycle of Talmud learning concludes this week, a Jerusalem study group breaks a barrier By Beth Kissileff | July 30, 2012 7:00 AM | Comments: 0 (Margarita Korol) This week, hundreds of thousands of people are expected to gather in various venues around the world for what’s being billed as “the largest celebration of Jewish learning in over 2,000 years.” The biggest American event, in New Jersey’s MetLife Stadium on Aug. 1, is expected to fill most of the arena’s 90,000 seats. The occasion is the siyum hashas, the conclusion of a cycle of Talmud study first proposed by Meir Shapiro, rabbi of Lublin, at the First World Congress of World Agudath Israel—an umbrella organization A Different Voice representing ultra-Orthodox Jewry—in Vienna in 1923. When a woman learns the art of Torah Shapiro’s idea was that Jews around the world could chanting, she realizes she is part of a build unity by studying the same page of Talmud at the new religious tradition—as well as a very same time. If a Jew learns one page per day, known as old, sacred one daf yomi, it will take almost seven and a half years to By Sian Gibby complete all 2,711 pages of the Babylonian Talmud. This week’s siyum hashas marks the conclusion of the 12th cycle of daf yomi study since 1923. Historically, one group of Jews has often been limited in access to this text: women. The ultra-Orthodox world does not, for the most part, approve of women studying Talmud; as one rabbi representative of this view, or hashkafa, explains, such scholarship is “not congruent with the woman’s role” in Judaism.
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Friday, June 25 - Saturday, June 26, 2021 This Week We Observe the Yahrzeits Of
Friday, June 25 - Saturday, June 26, 2021 This week we observe the Yahrzeits of: Shabbat Balak 16 Tammuz, 5781 Friday– ABC Shabbat Saturday– Tot Shabbat Bridging Ceremony June Birthdays and Anniversaries Shabbat Block Party REGULAR SERVICES Friday: 16 p.m. Saturday: 19 a.m. Sunday Minyan: 18:45 a.m. WEEKLY ANNOUNCEMENTS AND UPCOMING EVENTS Mincha: Ninety minutes after the conclusion of the Saturday morning service. *Havdalah, this Saturday, June 26, 9:25 p.m. (Primary Account) (will resume in the future) *Torah and Tea, with Rabbi Kornsgold, this Monday, June 28, 2 p.m. (Primary Monday and Wednesday Minyanim: 18 p.m. Account) Thursday Minyan: 17:15 a.m. *Havdalah, Saturday, July 3, 9:25 p.m. (Primary Account) *Torah and Tea, with Rabbi Kornsgold, Monday, July 12, 2 p.m. (Primary Sign up for in-person Minyanim, Friday Shabbat Service and Junior Account) Congregation by calling the Synagogue Office at 609-443-4454 or emailing *The Observant Life, with Rabbi Kornsgold, Monday, July 12, 8:45 p.m. [email protected]. (Primary Account) Names of those who are asked to help make the Minyan are listed in the Shalom. Tisha B’Av Services, Saturday, July 17, 9:30 p.m. and Sunday, July 18, Junior Congregation, this Saturday, June 26, 10:30 a.m. 8:45 a.m. and 1:30 p.m. *Tot Shabbat, for young children through kindergarten and their parents, *Torah and Tea, with Rabbi Nover, Monday, July 19, 2 p.m. (Primary Saturdays, 10:30 a.m. *Fridays, 5 p.m., via Zoom (Secondary Account) Account) Gan Yeladim, The Children’s Garden (Babysitting), for toddlers through *The Observant Life, with Rabbi Kornsgold, Monday, July 19, 8:45 p.m.
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Balaam and Balak
Unit 7 • Session 3 Use Week of: Unit 7 • Session 3 Balaam and Balak BIBLE PASSAGE: Numbers 22–24 STORY POINT: God commanded Balaam to bless His people. KEY PASSAGE: Proverbs 3:5-6 BIG PICTURE QUESTION: What does it mean to sin? To sin is to think, speak, or behave in any way that goes against God and His commands. • Countdown • Review (4 min.) • Introduce the session (2 min.) • Key passage (5 min.) • Big picture question (1 min.) • Group game (5–10 min.) • Giant timeline (1 min.) • Sing and give offering (3–12 min.) • Tell the Bible story (10 min.) • Missions moment (6 min.) • Christ connection • Announcements (2 min.) • Group demonstration (5 min.) • Prayer (2 min.) • Additional idea Additional resources are available at gospelproject.com. For free training and session-by- session help, visit www.ministrygrid.com/web/thegospelproject. Kids Worship Guide 34 Unit 7 • Session 3 © 2018 LifeWay LEADER Bible Study God’s people, the Israelites, were in the wilderness. They had arrived at the promised land decades earlier, but the people had rebelled—refusing to trust God to give them the land. They believed it would be better to die in the wilderness than follow God (Num. 14:2), so God sent them into the wilderness for 40 years (vv. 28-29). In time, all of the adults died except for Joshua, Caleb, and Moses. The children grew up and more children were born. The Israelites disobeyed God time and again, but God still provided for them. He planned to keep His promise to give Israel the promised land.
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Bais Havaad on the Parsha, Parshas Eikev,Bais Havaad on the Parsha
Bais HaVaad on the Parsha, Parshas Ha’azinu Good Condition Excerpted and adapted from a shiur by Dayan Yehoshua Grunwald September 17, 2021 https://baishavaad.org/wp-content/uploads/2021/09/DEV81_010_Haazinu_Legal_Owner _Giving_and_Owning_Your_Daled_Minim.mp3 On the first two days of Sukkos, one must own the arba’ah minim in order to fulfill the mitzvah of taking them. Those who do not own their own arba’ah minim generally use someone else’s set via matanah al menas lehachzir (giving a gift on the condition that it is returned afterward). But it is not clear whether tenai kaful (a double condition, i.e., where both the “if” and “if not” possibilities are expressed), which is necessary for conditions in other areas of halacha, is required here. According to the Smag, one must make a tenai kaful when giving a matanah al menas lehachzir for arba’ah minim. The Mordechai disagrees and notes that Rishonim debate whether a tenai kaful is necessary for conditions outside of gittin and kidushin (such as for mamonos). The Mordechai states that the halacha follows the Rashbam that it is unnecessary for mamonos. The Bais Yosef (O.C. 658) cites this machlokes and rules that we follow the Mordechai with regard to arba’ah minim. Although the Bais Yosef elsewhere (E.H. 38) cites both opinions and does not rule definitively like the Rashbam, the case of esrog may be more lenient for a number of reasons. These include the fact that perhaps there is a clear umdena that one wants the tenai to be valid even without the tenai kaful (Tosafos Kidushin 6b); tenai kaful may be unnecessary for metaltelin (Nesivos Hamishpat C.M.
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What Is Hashkafa
dbhbn ovrct 1 sxc ISSUES IN J EWISH C ONTEMPORARY SOCIETY WHAT IS H ASHKAFA AND WHERE DOES IT COME FROM ? vhju kjr ,arsn rbnx (A) Hashkafa - a critical theoretical construct ohhbg ,ub,n jf kusda ' (uy:uf ohrcs) lase iugnn vpheav n .uj vgrk trenca vpeav kf - ousx hbp kg upheahu 1. ohnjrk zdur ,sn lpuva zy:jh erp ,hatrc h"ar Hashkafa means ‘outlook from a high position’, here used in the context of the melachim looking down over Sedom. Rashi brings the idea from Chazal that ‘hashkafa’ brings with it a harsh or critical connotation lfhpku 'uhkg ;eua ,ksva hbpn (cf:ch ,una) ";uean" treb ;ueanv ifu 'vfn iuak tuva hbpn vgrk thv vpeav hf ogyvu aurhp 2. :vcuyk - ihsv ,sn lpvn tuva ohhbg ,ub,n in .uj 'vgrk tuv vzu 'rcsv kg jfc vfn tuva hbpn vgrk tuv vpeav iuak kf zy:jh ,hatrc kg vhrt rud rpx The Maharal links the expression to the word ;uean - the lintel of the door which is so called since the door bangs on it Rav Yitzchak Berkovits explains that hashkafa is a theoretical construct - a way of viewing things in abstract which is of necessity harsh and critical. The practical application of hashkafic principles is often less ideal and more compromised. But at least hashkafa helps us to ‘think straight’ even if we can’t always put that into full practice (B) Hashkafa - context and ‘metarules’ :Wh¤,«c£tk v gC§J°b r¤J£t vc«Y©v .¤r¨t¨v ,¤t ¨T§J©r²h±u ¨,tcU Qk c©yh°h ig©nk v h‾bhgC cIY©v±u r¨J²H©v ¨,h¦Gg±u 3.
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