DOCSLIB.ORG

Daf Ditty Pesachim 71: the Core of Joy

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Daf Ditty Pesachim 71: the Core of Joy Daf Ditty Pesachim 71: The Core of Joy 1 at the time of rejoicing, on the Festival itself, and if it was slaughtered on the fourteenth it is not. The mitzva to bring a Festival peace-offering is also not fulfilled, for it is something that is an obligation, as everyone is obligated to bring this offering, and the principle is that anything that is an obligation must come only from that which is unconsecrated, meaning that one cannot bring an obligatory offering from an animal that has already been consecrated for another purpose. The Gemara proposes: Let us say that a baraita supports him. The verse states: Seven days shalt thou keep a feast unto the LORD thy God 15 וט ְתּמתיﬠִשׁב ָי,םחַָ ֹגִ FֱהDיוהַלהא ֶ,יָ ֶ,יָ FֱהDיוהַלהא in the place which the LORD shall choose; because the LORD קשׁ,ַבּאםמּ ֲֶָרוֹ - ְיָהוה: ְִיַבחר יִכּ Fבי ְהְכהויר ְֶָָ ְהְכהויר Fבי יִכּ thy God shall bless thee in all thine increase, and in all the work ,בֶּיFֱאDה לתְּכ בFְָתוּאבֹ למְכְוּ הֲַשׂﬠֹ ֵי ,ֶיFָד ,ֶיFָד ֵי הֲַשׂﬠֹ למְכְוּ בFְָתוּאבֹ לתְּכ ,בֶּיFֱאDה .of thy hands, and thou shalt be altogether joyful ֵָשַׂמ.ח ְוִָייהָ,תַאT ֵָשַׂמ.ח Deut 16:15 “Seven days shall you celebrate to the Lord your God in the place that the Lord shall choose, for the Lord your God shall bless you in all your produce and in all the work of your hands, and you shall be but joyous” This verse seems superfluous, as it was already stated in the previous verse: “And you shall rejoice in your Festival.” The baraita expounds: “And you shall be but joyous” comes to include the last night of the Festival. 2 Even then you must make sure there is rejoicing by eating the appropriate peace-offerings. The baraita considers: Do you say that the verse comes to include the last night of the Festival? Or perhaps it comes to include only the first night of the Festival. Therefore, the verse states: “And you shall be but joyous”; the word “but” restricts this mitzva, meaning that there is not always a mitzva to be joyous. RASHI The Gemara clarifies how this baraita supports Ulla: What is the reason that we learn from this expression that it is specifically on the first night that there is no mitzva of rejoicing? Is it not because on the first night he has nothing with which to rejoice? As Ulla said, one cannot fulfill the mitzva of rejoicing with a peace-offering that was slaughtered on the eve of the Festival, because it was not slaughtered at the time of rejoicing. On the last night of the Festival, on the other hand, one can rejoice with a peace-offering that was slaughtered the previous day, i.e., the last intermediate day of the Festival, which is also a time of rejoicing. The Gemara rejects this support: No, it is not for this reason, but rather for the reason taught in the continuation of the baraita: What did you see to include the last night of the Festival in the mitzva of rejoicing and to exclude the first night of the Festival, a distinction that is not even hinted at in the verse? The baraita explains: I include the last night of the Festival in the mitzva of rejoicing, for there is rejoicing on the days of the Festival preceding it, and I exclude the first 3 night of the Festival, for there is no day of rejoicing preceding it. Thus, no support for Ulla can be deduced from the baraita. Rav Yosef raised an objection against the opinion of Ulla: It was taught in abaraita with regard to the Festival peace-offering of the fourteenth that one fulfills with it the mitzva to bring peace- offerings of rejoicing, but one does not fulfill with it the mitzva to bring a Festival peace- offering. We can ask, why? Surely, according to Ulla, we require that the slaughter be performed at a time of rejoicing, and this requirement is not fulfilled in this case. The Gemara answers: Rav Idi bar Avin said that the baraita is referring here to a case where he delayed and slaughtered it only on the fifteenth, i.e., on the Festival, which is a time of rejoicing. Rava said: There are two possible responses to refute this. One is that the male goats of the Festivals are eaten raw and are not eaten roasted. Being a non-essential part of the service, roasting the meat is forbidden on Shabbat. Therefore, the meat can be eaten only raw, and there is no rejoicing with raw meat. And furthermore, only the priests eat of the meat of these sin- offerings. With what then do ordinary Israelites rejoice? Rather, Rav Pappa said: In such a situation, one rejoices with clean clothes and old wine. Summary Rav Avrohom Adler writes:1 While there is an obligation of “happiness” on the night of Shemini Atzeres, there is no obligation on the day of Shemini Atzeres. The Torah twice indicates on Sukos that the obligation of 1 http://dafnotes.com/wp-content/uploads/2016/10/Pesachim_71.pdf 4 “happiness” (which in the time of the Beis Hamikdash is fulfilled by eating korbanos such as the Chagiga) is only for seven days. According to a braisa, the word “Ach same’ach” - - “just happy” includes the night of Shemini Atzeres as a time when one is obligated to be happy. However, Rashi explains that the braisa holds that being that the Torah otherwise said the obligation is for seven days, it must be that there is no such obligation on the day of Shemini Atzeres. A shelamim slaughtered before Yom Tov can be used to fulfill the mitzva of “happiness,” but not the mitzva of bringing a Chagiga on the regel. Rabbi Elazar is the author of this law. He explained that to fulfill happiness one simply must eat the meat of a korban, which does not have to have been slaughtered on the festival. However, the obligation to offer a korban Chagiga for the festival is only fulfilled when the actual bringing of the offering is on the festival itself. The Gemora states that while there is an obligation of “happiness” on the night of Shemini Ateres, there is no obligation on the day of Shemini Atzeres. Does this apply today when there is no Beis Hamikdash? Do we say that there is no obligation to drink wine etc. on the last day? The Poskim do not mention that the last day is any different than any other day of yom tov (or chol ha’moed) where there is an obligation to be “happy.” One possible reason for this is that our Gemora is only referring to the happiness of eating meat of korbanos, which is clearly what is referred to by the Torah. When the verse excludes happiness regarding korbanos, it does not necessarily exclude other kinds of happiness which are substituted for korbanos, such as drinking wine. This is indicated in our Gemora by Rav Papa, who says that if Yisroelim cannot eat meat of korbanos it is possible that they are obligated to have happiness by drinking wine and wearing nice clothes. Indeed, the Avnei Nezer (Orach Chaim #423) makes a distinction regarding the first night of Yom Tov that although one cannot eat from a Chagiga that was slaughtered on yom tov, and he therefore does not have to eat other korbanos either, he still should be obligated to drink wine. It therefore is possible that the Poskim do not differentiate because they hold the Gemora was only referring to happiness of korbanos. THE "KORBAN SIMCHAH" OF YOM TOV Rav Mordechai Kornfeld writes: On every Yom Tov, a person is obligated to offer three types of Korbanos -- the Olas Re'iyah, the Shalmei Chagigah, and the Shalmei Simchah. The Olas Re'iyah and Shalmei Chagigah are offered once during the Yom Tov, and the Shalmei Simchah is offered and eaten every day of the Yom Tov 5 in order to fulfill the Mitzvah of Simchas Yom Tov, experiencing the joy of eating the meat of Korbanos on Yom Tov. Does the obligation to offer Shalmei Simchah require that one sacrifice a Korban Simchah, or does it require that one eat from the meat of a Shalmei Simchah? If the obligation is to eat from the Korban but not necessarily to sacrifice it, then one may fulfill his obligation by eating the meat of someone else's Korban Simchah. If, however, the obligation is to sacrifice a Korban Simchah, then one must bring his own Korban. The Gemara says that the obligation of Shalmei Simchah applies even to the night of Shemini Atzeres.2 DEVAR SHMUEL cites an opinion that proves from here that the obligation is to eat the Korban and not to sacrifice it, because one may not offer a Korban at night. TOSFOS (96b, end of DH Ta'un) indeed says that a person fulfills his obligation of Simchah by eating his friend's Korban, as the ARUCH LA'NER points out (Sukah 48a). RASHI (70a, DH Yotzei) is bothered by the question of how a person can fulfill his obligation of Shalmei Simchah with an animal that is not Chulin. The rule is that any obligatory Korban (such as the Shalmei Simchah) must be brought from Chulin and not from an animal that is already sanctified to be brought as a Korban (such as Ma'aser Behemah). Rashi answers this question by citing a verse from which we derive that the Shalmei Simchah is an exception, and it does not have to be brought from Chulin.
Load more

Recommended publications
  • Yoma 003.Pub
    ב' אייר תשפ“אWed, Apr 14 2021 Daf Digest for Chodesh Iyar is dedicated In memory of Israel Isser Ben Tzion ben Yaakov OVERVIEW of the Daf Distinctive INSIGHT 1) The source for sequestering (cont.) Seven days of preparation for Rosh HaShanah? ואימא ראש השה דפרישת שבעה ליום אחד וכו ‘ does לכפר The Gemara concludes its proof that the word not refer to Shmini Atzeres. -refers to I n a certain regard, Rosh HaShanah seems a poor exam לכפר It is suggested that perhaps the word Shavuos rather than Yom Kippur. ple of a day which has seven days of preparation for a one- The Gemara demonstrates that this could not be the cor- day occasion. After all, Rosh HaShanah occurs on Rosh rect interpretation. Chodesh, the first day of Tishrei, and we never know refers to whether the month of Elul will be a complete or deficient לכפר It is suggested that that perhaps the word Rosh HaShanah. month. If we were to begin our preparation for Rosh The Gemara demonstrates that this could not be the cor- HaShanah on the 23rd or 24th of Elul, we might have six rect interpretation. or eight days of separation, and we are aiming to pattern R’ Ashi makes another suggestion how we know that the this system after the event which took place during the the initiation days leading up to the opening of , מילואים pasuk refers to Yom Kippur and not to Rosh HaShanah or to הזה Shavuos. the Mishkan. There, the Torah uses the word Ravina presents another reason why the pasuk must refer indicate that we need to match the precedent case precisely, to Yom Kippur rather than any other event.
    [Show full text]
  • A Guide to Rosh Hashanah La'behemot
    We are grateful for all the good we receive from behemot, from domesticated animals. Some of us eat them, some wear their skins, some eat eggs and cheese, some use medicines and even organs that come from animals, some wear wool and silk, some write on Torah scrolls, wear tefillin, and blow shofarot that come from animal’s bodies. Some of us do none of these things, but we benefit from the bee A Guide to Rosh Hashanah La’Behemot that pollinates the flowers and the worm that softens the earth. May the One who is the breath of life cause us to be mindful of these gifts and never to waste them or take them for granted. (The shofar is blown a tekiyah shvarim tekiyah cycle.) the Jewish New Year’s Day for Animals We bless all the creatures, Behemot and Ḥayot we are privileged to live with on the earth: the loving companion animals who live in our houses, the birds at our windows and in the forests, the burrowing creatures under our feet, the fish in the waters of our streams and oceans. We bless all the spirits, all the nefashot we are privileged to live with on the earth, the known and the When? unknown. May the One who is the breath of life bless all living things that we love and strengthen them. Rosh Hashanah La'Behemot, the New Year's Day for Domesticated Animals, occurs on the very (The shofar is blown a long tekiyah for the final time.) first day of the Hebrew month of Elul; that's always exactly one month before the High Holy Days begin.
    [Show full text]
  • Download Ji Calendar Educator Guide
    xxx Contents The Jewish Day ............................................................................................................................... 6 A. What is a day? ..................................................................................................................... 6 B. Jewish Days As ‘Natural’ Days ........................................................................................... 7 C. When does a Jewish day start and end? ........................................................................... 8 D. The values we can learn from the Jewish day ................................................................... 9 Appendix: Additional Information About the Jewish Day ..................................................... 10 The Jewish Week .......................................................................................................................... 13 A. An Accompaniment to Shabbat ....................................................................................... 13 B. The Days of the Week are all Connected to Shabbat ...................................................... 14 C. The Days of the Week are all Connected to the First Week of Creation ........................ 17 D. The Structure of the Jewish Week .................................................................................... 18 E. Deeper Lessons About the Jewish Week ......................................................................... 18 F. Did You Know? .................................................................................................................
    [Show full text]
  • Modern Approaches to the Talmud: Sacha Stern | University College London
    09/29/21 HEBR7411: Modern approaches to the Talmud: Sacha Stern | University College London HEBR7411: Modern approaches to the View Online Talmud: Sacha Stern Albeck, Chanoch, Mavo La-Talmudim (Tel-Aviv: Devir, 1969) Alexander, Elizabeth Shanks, Transmitting Mishnah: The Shaping Influence of Oral Tradition (Cambridge: Cambridge University Press, 2006) Amit, Aaron, Makom She-Nahagu: Pesahim Perek 4 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2009), Talmud ha-igud Ba’adani, Netanel, Hayu Bodkin: Sanhedrin Perek 5 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2012), Talmud ha-igud Bar-Asher Siegal, Michal, Early Christian Monastic Literature and the Babylonian Talmud (Cambridge, New York: Cambridge University Press, 2013) Benovitz, Moshe, Lulav va-Aravah ve-Hahalil: Sukkah Perek 4-5 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2013), Talmud ha-igud ———, Me-Ematai Korin et Shema: Berakhot Perek 1 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2006), Talmud ha-igud Brody, Robert, Mishnah and Tosefta Studies, First edition, July 2014 (Jerusalem: The Hebrew university, Magnes press, 2014) ———, The Geonim of Babylonia and the Shaping of Medieval Jewish Culture, Paperback ed., with a new preface and an updated bibliography (New Haven: Yale University Press, 2013) Carmy, Shalom, Modern Scholarship in the Study of Torah: Contributions and Limitations (Northvale, N.J.: J. Aronson, 1996), The Orthodox Forum series Chernick, Michael L., Essential Papers on the Talmud (New York: New York University Press, 1994), Essential papers on Jewish studies Daṿid Halivni, Meḳorot U-Masorot (Nashim), ha-Mahadurah ha-sheniyah (Ṭoronṭo, Ḳanadah: Hotsaʼat Otsarenu) ———, Meḳorot U-Masorot: Seder Moʼed (Yerushalayim: Bet ha-Midrash le-Rabanim be-Ameriḳah be-siṿuʻa Keren Moshe (Gusṭaṿ) Ṿortsṿayler, 735) ‘dTorah.com’ <http://dtorah.com/> 1/5 09/29/21 HEBR7411: Modern approaches to the Talmud: Sacha Stern | University College London Epstein, J.
    [Show full text]
  • Foreword, Abbreviations, Glossary
    FOREWORD, ABBREVIATIONS, GLOSSARY The Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES Reformatted by Reuven Brauner, Raanana 5771 1 FOREWORDS, ABBREVIATIONS, GLOSSARY Halakhah.com Presents the Contents of the Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES, GLOSSARY AND INDICES UNDER THE EDITORSHIP OF R AB B I D R . I. EPSTEIN B.A., Ph.D., D. Lit. FOREWORD BY THE VERY REV. THE LATE CHIEF RABBI DR. J. H. HERTZ INTRODUCTION BY THE EDITOR THE SONCINO PRESS LONDON Original footnotes renumbered. 2 FOREWORDS, ABBREVIATIONS, GLOSSARY These are the Sedarim ("orders", or major There are about 12,800 printed pages in the divisions) and tractates (books) of the Soncino Talmud, not counting introductions, Babylonian Talmud, as translated and indexes, glossaries, etc. Of these, this site has organized for publication by the Soncino about 8050 pages on line, comprising about Press in 1935 - 1948. 1460 files — about 63% of the Soncino Talmud. This should in no way be considered The English terms in italics are taken from a substitute for the printed edition, with the the Introductions in the respective Soncino complete text, fully cross-referenced volumes. A summary of the contents of each footnotes, a master index, an index for each Tractate is given in the Introduction to the tractate, scriptural index, rabbinical index, Seder, and a detailed summary by chapter is and so on. given in the Introduction to the Tractate. SEDER ZERA‘IM (Seeds : 11 tractates) Introduction to Seder Zera‘im — Rabbi Dr. I Epstein INDEX Foreword — The Very Rev. The Chief Rabbi Israel Brodie Abbreviations Glossary 1.
    [Show full text]
  • Rosh Hashanah Jewish New Year
    ROSH HASHANAH JEWISH NEW YEAR “The LORD spoke to Moses, saying: Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts. You shall not work at your occupations; and you shall bring an offering by fire to the LORD.” (Lev. 23:23-25) ROSH HASHANAH, the first day of the seventh month (the month of Tishri), is celebrated as “New Year’s Day”. On that day the Jewish people wish one another Shanah Tovah, Happy New Year. ש נ ָׁהָׁטוֹב ָׁה Rosh HaShanah, however, is more than a celebration of a new calendar year; it is a new year for Sabbatical years, a new year for Jubilee years, and a new year for tithing vegetables. Rosh HaShanah is the BIRTHDAY OF THE WORLD, the anniversary of creation—a fourfold event… DAY OF SHOFAR BLOWING NEW YEAR’S DAY One of the special features of the Rosh HaShanah prayer [ רֹאשָׁהַש נה] Rosh HaShanah THE DAY OF SHOFAR BLOWING services is the sounding of the shofar (the ram’s horn). The shofar, first heard at Sinai is [זִכְּ רוֹןָׁתְּ רּועה|יוֹםָׁתְּ רּועה] Zikaron Teruah|Yom Teruah THE DAY OF JUDGMENT heard again as a sign of the .coming redemption [יוֹםָׁהַדִ ין] Yom HaDin THE DAY OF REMEMBRANCE THE DAY OF JUDGMENT It is believed that on Rosh [יוֹםָׁהַזִכְּ רוֹן] Yom HaZikaron HaShanah that the destiny of 1 all humankind is recorded in ‘the Book of Life’… “…On Rosh HaShanah it is written, and on Yom Kippur it is sealed, how many will leave this world and how many will be born into it, who will live and who will die..
    [Show full text]
  • Download the Full Edition
    Meorot A Forum of Modern Orthodox Discourse (formerly Edah Journal) Marheshvan 5768 CONTENTS Editor’s Introduction to the Marheshvan 5768 Edition Eugene Korn ARTICLES Farteitcht un Farbessert (On “Correcting” Maimonides) Menachem Kellner Ethics and Warfare Revisited Gerald J. Blidstein Michael J. Broyde Women's Eligibility to Write Sifrei Torah Jen Taylor Friedman Dov Linzer Authority and Validity: Why Tanakh Requires Interpretation, and What Makes an Interpretation Legitimate? Moshe Sokolow REVIEW ESSAY Maimonides Contra Kabbalah: A Review of Maimonides’ Confrontation with Mysticism by Menachem Kellner James A. Diamond Meorot 6:2 Marheshvan 5768 A Publication of Yeshivat Chovevei Torah Rabbini cal School © 2007 STATEMENT OF PURPOSE t Meorot: A Forum of Modern Orthodox Discourse (formerly The Edah Journal) Statement of Purpose Meorot is a forum for discussion of Orthodox Judaism’s engagement with modernity, o published by Yeshivat Chovevei Torah Rabbinical School. It is the conviction of Meorot that this discourse is vital to nurturing the spiritual and religious experiences of Modern Orthodox Jews. Committed to the norms of halakhah and Torah, Meorot is dedicated to free inquiry and will be ever mindful that “Truth is the seal of the Holy One, Blessed be He.” r Editors Eugene Korn, Editor Nathaniel Helfgot, Associate Editor Joel Linsider, Text Editor o Editorial Board Dov Linzer (YCT Rabbinical School), Chair Michael Berger Moshe Halbertal (Israel) e Naftali Harcsztark Norma Baumel Joseph Simcha Krauss Barry Levy Adam Mintz Tamar Ross (Israel) A Forum of Modern Orthodox Discourse M Meorot will publish two online editions per year, and will be available periodically in hard- copy editions.
    [Show full text]
  • Shabbat Shalom!
    THE WEEK AT A GLANCE 8:00 am Morning Service, Homestead Hebrew Chapel 12:00 pm All-Age Youth & Family Ice Skating, Schenley Park Skating Rink ENRICHING LIVES THROUGH COMMUNITY, Sunday, 1/6 ~ 29 Tevet 2:00 pm Intro to Judaism, Zweig Library LIFELONG JEWISH LEARNING, & SPIRITUAL GROWTH 7:00 pm Evening Service, Helfant Chapel 7:30 am Morning Service, Homestead Hebrew Chapel Monday, 1/7 ~ 1 Shevat 9:15 am Talmud Study, 61C Café, 1839 Murray Avenue Rosh Hodesh Shevat 7:00 pm Evening Service, Helfant Chapel 7:30 am Morning Service, Homestead Hebrew Chapel 12:00 pm Lunch & Learn Downtown, 535 Smithfield Street Shabbat Shalom! Tuesday, 1/8 ~ 2 Shevat 4:15 pm J-JEP, Classrooms 7:00 pm Evening Service, Helfant Chapel 28 Tevet, 5779 7:30 pm Board of Trustees Meeting, Lehman Center This week’s parashah is Va’era. 7:30 am Morning Service, Homestead Hebrew Chapel Wednesday, 1/9 ~ 3 Shevat 7:00 pm Evening Service, Helfant Chapel 7:30 am Morning Service, Homestead Hebrew Chapel Thursday, 1/10 ~ 4 Shevat 4:15 pm J-JEP, Classrooms 7:00 pm Evening Service, Helfant Chapel Friday, 1/11 ~ 5 Shevat 7:30 am Morning Service, Homestead Hebrew Chapel Candle lighting 4:55 pm 6:00 pm Kabbalat Shabbat, Helfant Chapel Friday, January 4, 2019 6:30 am Early Morning Shabbat Service, Homestead Hebrew Chapel Youth Services 9:30 am Shabbat Service, Faye Rubenstein Weiss Sanctuary Candle lighting 4:48 pm 10:00 am Youth Tefillah, Meet in Gym, then to respective services Saturday 10:30 am Shabbat Morning Discussion Service, Weinberg Pavilion Shababababa 5:45 pm Saturday, 1/12 ~ 6 Shevat 12:15 pm Congregational Kiddush, back of Faye Rubenstein Weiss Sanctuary 10:00-10:30 am - Gym is open.
    [Show full text]
  • 1-2 in J Ewish and Sectarian Sources from the Biblical Through Medieval Periods
    The Green Ears ofXanthicus: Calendrical Interpretations of Exodus 12: 1-2 in J ewish and Sectarian Sources from the Biblical through Medieval Periods by Andrea Dawn Lobel Faculty of Religious Studies McGill University, Montreal April, 2004 A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements of the degree of Master of Arts. © 2004 Andrea Dawn Lobel Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 0-612-98462-1 Our file Notre référence ISBN: 0-612-98462-1 NOTICE: AVIS: The author has granted a non­ L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell th es es le monde, à des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation.
    [Show full text]
  • Yom Kippur Yizkor – out of Time – 9.28.20
    Drasha – Yom Kippur Yizkor – Out of Time – 9.28.20 One of the details we’ve had to contend with as we work on coming back to synagogue is the signage. We want to make sure that, as different as things are, everyone knows where to go and where not to go, what to do and what not to do. We have signs with arrows pointing us in the right direction, we have signs with rules about COVID safety protocols, and we have signs telling not to go beyond this point. The Torah has a similar sign in the form of a verse in the Book of Leviticus. It says (Vayikra 16:2) V’Al Yavo B’Chol Eit El HaKodesh – And don’t come at any time into the [Inner] Sanctum. Rabbi Shlomo Ephraim Luntschitz, author of the biblical commentary Kli Yakar, explains the verse as saying that the Kohen Gadol (High Priest) couldn’t go to the Kodesh Kadoshim (Temple Inner Sanctum) on any day of the year related to time. He was only allowed to go there on the day of the year that is beyond time, which is Yom Kippur. Time is a creation. This is the reason time has limitations, such as before and after. There is one day a year that is above time: Yom Kippur. On this day, we don’t eat or drink; we become like angels, heavenly beings, beyond the boundaries of the physical world. The Kodesh Kadoshim itself was beyond time and space. As the Talmud (Megillah 10b) says “We received the tradition from our forefathers: The Ark of the Covenant didn't take up any room." The Kohen Gadol went to this heavenly place on Yom Kippur because they are both beyond the boundaries of this world.
    [Show full text]
  • The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha
    t HaRofei LeShvurei Leiv: The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha Senior Honors Thesis Presented to The Faculty of the School of Arts and Sciences Brandeis University Undergraduate Program in Near Eastern and Judaic Studies Prof. Reuven Kimelman, Advisor Prof. Zvi Zohar, Advisor In partial fulfillment of the requirements for the degree of Bachelor of Arts by Ezra Cohen December 2018 Accepted with Highest Honors Copyright by Ezra Cohen Committee Members Name: Prof. Reuven Kimelman Signature: ______________________ Name: Prof. Lynn Kaye Signature: ______________________ Name: Prof. Zvi Zohar Signature: ______________________ Table of Contents A Brief Word & Acknowledgments……………………………………………………………... iii Chapter I: Setting the Stage………………………………………………………………………. 1 a. Why This Thesis is Important Right Now………………………………………... 1 b. Defining Key Terms……………………………………………………………… 4 i. Defining Depression……………………………………………………… 5 ii. Defining Halakha…………………………………………………………. 9 c. A Short History of Depression in Halakhic Literature …………………………. 12 Chapter II: The Contemporary Legal Treatment of Depressive Disorders in Conflict with Halakha…………………………………………………………………………………………. 19 d. Depression & Music Therapy…………………………………………………… 19 e. Depression & Shabbat/Holidays………………………………………………… 28 f. Depression & Abortion…………………………………………………………. 38 g. Depression & Contraception……………………………………………………. 47 h. Depression & Romantic Relationships…………………………………………. 56 i. Depression & Prayer……………………………………………………………. 70 j. Depression &
    [Show full text]
  • Women's Testimony and Talmudic Reasoning
    Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel Volume 2 Number 2 Fall 2018 Article 8 2020 Women’s Testimony and Talmudic Reasoning Deena Kopyto University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/kedma Part of the Jewish Studies Commons, Near and Middle Eastern Studies Commons, and the Religion Commons This paper is posted at ScholarlyCommons. https://repository.upenn.edu/kedma/vol2/iss2/8 For more information, please contact [email protected]. Women’s Testimony and Talmudic Reasoning Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License This article is available in Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel: https://repository.upenn.edu/kedma/vol2/iss2/8 Women’s Testimony and Talmudic Reasoning Deena Kopyto Introduction Today, being a witness is often considered a burden – an obligation that courts force people to fulfill. In contrast, in Talmudic-era Babylonia and ancient Israel, testifying was a privilege that certain groups, including slaves, women, and children, did not enjoy. While minors should be barred from participating in courts, and still largely are today, the status of women in Talmudic courts poses a much trickier question. Through this historical and Talmudic analysis, I aim to determine the root of this ban. The reasons for the ineligibility of female testimony range far and wide, but most are not explicitly mentioned in the Talmud. Perhaps women in Talmudic times were infrequently called as witnesses, and rabbis banned women from participation in courts in order to further crystallize this patriarchal structure.
    [Show full text]