Minyan Vs. Medicine ... משנה שלוחי מצוה פטורין מן הסוכה ... " רט לעוסק במצוה פ
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Tehillat Hashem and Other Verses Before Birkat Ha-Mazon
301 Tehillat Hashem and Other Verses Before Birkat Ha-Mazon By: ZVI RON In this article we investigate the origin and development of saying vari- ous Psalms and selected verses from Psalms before Birkat Ha-Mazon. In particular, we will attempt to explain the practice of some Ashkenazic Jews to add Psalms 145:21, 115:18, 118:1 and 106:2 after Ps. 126 (Shir Ha-Ma‘alot) and before Birkat Ha-Mazon. Psalms 137 and 126 Before Birkat Ha-Mazon The earliest source for reciting Ps. 137 (Al Naharot Bavel) before Birkat Ha-Mazon is found in the list of practices of the Tzfat kabbalist R. Moshe Cordovero (1522–1570). There are different versions of this list, but all versions include the practice of saying Al Naharot Bavel.1 Some versions specifically note that this is to recall the destruction of the Temple,2 some versions state that the Psalm is supposed to be said at the meal, though not specifically right before Birkat Ha-Mazon,3 and some versions state that the Psalm is only said on weekdays, though no alternative Psalm is offered for Shabbat and holidays.4 Although the ex- act provenance of this list is not clear, the parts of it referring to the recitation of Ps. 137 were already popularized by 1577.5 The mystical work Seder Ha-Yom by the 16th century Tzfat kabbalist R. Moshe ben Machir was first published in 1599. He also mentions say- ing Al Naharot Bavel at a meal in order to recall the destruction of the 1 Moshe Hallamish, Kabbalah in Liturgy, Halakhah and Customs (Ramat Gan: Bar Ilan University Press, 2000), pp. -
Monatsschrift Für Geschichte Und Wissenschaft Des Judenthums
'^i^fiti 100 =00 iOO =o IS ico M^i^ Digitized by the Internet Archive in 2010 with funding from University of Toronto littp://www.archive.org/details/monatsschriftf59gese Monatsschrift FÜR GESCHICHTE UND WISSENSCHAFT DES JUDENTUMS BEGRÜNDET VON Z. FRANKEL. Organ der Gesellschaft zur Förderung der Wissenschaft des Judentums Herausgegeben von Prof. Dr. M. BRANN. Neunundfünfzigster Jahrgang. NEUE FOLGE, DREIUNDZWANZIGSTEB JAHRGANG. BRESLAU. KOEBNER'SCHE VERLAGSBUCHHANDLUNG. (BARASCH UND RIESENFELD.) 1915. Der jetzige Weltkrieg und die Bibel. Vortrag gehalten in der Wiener »Urania« am g. Januar 1915 von M. Güdemann. I. Nichts wird in der Bibel als so erstrebenswert hingestellt, kein Gut wird mit so warmen, eindringlichen Worten als der Güter höchstes gepriesen, wie der Friede. Der Priestersegen, der in allen Gotteshäusern, welcher Konfession sie dienen mögen, in verehrungsvoller Übung steht, lautet in seiner Kürze und Einfach- heit: »Der Herr segne dich und behüte dich. Der Herr lasse dir sein Antlitz leuchten und sei dir gnädig. Der Herr wende dir sein Antlitz zu und gebe dir Frieden.« Der ganze Satz ist bild- haft, nur ein Gut wird ausdrücklich namhaft gemacht und er- beten: das ist nicht Reichtum, nicht Ehre, Herrschaft, Macht und Größe, sondern dasjenige Gut, um das der Mächtigste, der es nicht besitzt, den Ärmsten beneidet, der es besitzt — der Friede. Wir werden diese hohe Veranschlagung des Friedens heute mehr als je begreifen, weil wir uns in einem Weltkriege, in einem Welt- brande befinden. Denn was heute alle im tiefsten Innern bewegt, was alle Herzen ausfüllt, alle Gemüter beseelt, das läßt sich unter Anwendung und entsprechender Umänderung eines be- kannten Goetheschen Satzes in die Worte zusammenfassen: »Nach Frieden drängt, am Frieden hängt doch alles«. -
Mishnah: the New Scripture Territories in the East
176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender. -
Davening with a Minyan
T December 25- January 1, 2020 • Tevet 10-17, 5781 This Week at YICC VAYIGASH m SHABBAT MINYANIM IN SHUL @ YICC HALAKHIC CORNER You MUST be pre-registered and on our security list to Q: Do any of the laws change when the fast of Asarah B'Tevet falls be allowed entry into our Minyanim. out on Friday? ALL Minyanim meet in our Shul’s Backyard A: From time to time, the fast of the 10th of Tevet falls out on Friday as it does this year. While we generally treat a Friday fast Erev Shabbat, Fri, Dec 25th (Fast-Tenth of Tevet) the same as we would treat a fast during the week, it is Fast Begins ..................................................... 5:37 am interesting to note that some Rabbis called for substantial Shacharit ......................................... 6:00/7:00/8:00 am changes as they relate to the Mincha prayers. Rav Yosef Karo, Mincha & Kabbalat Shabbat ........................... 4:25 pm in Beit Yosef (O”C 550), quotes the Shibolei HaLeket (Rabbi Fast Ends With Kiddush .......................... after 5:27 pm Tzidkeya ben Abraham Anaw, 1210 – 1280) who posits that when a fast occurs on Friday, the special Torah reading for a Shabbat Day: fast day is not read at Mincha in order to give people adequate time to properly prepare for Shabbat. Rabbi Avraham Gombiner Shacharit ........................................... 7:00 & 8:30 am in the Magen Avraham notes that the Mishna in Ta’anit teaches Shabbat Afternoon: the same law in a slightly different context. The Mishna records Mincha .......................................................... 4:30 pm that when special convoys of Israelite men would ascend the Shiur by Rabbi Dr. -
Tzfat & Kabbalah
Tzfat & Kabbalah www.tzfat-kabbalah.org/he *this document is for personal use only, for any other use, ask for promising in writing from the Tzfat Kabbalah Center: [email protected] Articles: Introduction Page 2 ’Gemstones’ - A story from Page 2 Tzfat The Kabbalists of Tzfat Page 4 Tzfats’ energy Page 4 Kabbalah Stories from Tzfat Page 7 "Encompassing" Light and Page 8 "Inner" Light The Holy Ari Page 9 Rabbi Shlomo Alkabetz Page 11 The Month of Elul and Tzfat Page 12 Kabbalah Tzfat & Kabbalah: introduction Tzfat (Safed) - The birthplace of Kabbalah The city of Tzfat in Israel's Upper Galilee, has always been known as the "Capital of Kabbalah", and for many long historical periods was the home of Judaism's greatest mystics and masters of Kabbalah. Rabbi Shimon Bar Yohai, the author of the "Zohar" lived, studied and worked in the the 2nd Century, C.E., studying the deepest Kabbalistic secrets with his disciples in a cave near Tzfat called "Me'arat Ha'idra". It was there that they experienced the lofty spiritual and Heavenly revelations described in the Zohar. The entire Tzfat area is dotted with many graves of ancient Jewish sages and mystics, dating from the First Temple Era through the Middle Ages. These holy sites bear witness to the work and activities of Prophets and early Talmudic sages, who were also well-known mystics in their own right. They were attracted by the region's special energy and atmosphere, and saw it as the ideal location for connecting with the inspiration and insights of Kabbalah. -
Simanim Summaries
Eruvin - Simanim דף ב – Daf 2 קורה Lowering a .1 The opening Mishnah states that if a mavoi has a korah (crossbeam) placed at the entrance higher than twenty amos, the korah must be lowered. Rebbe Yehudah says it does not need to be lowered. The Chochomim derive – חכמים לא למדוה אלא מפתחו של היכל ,Rav Yehudah said in the name of Rav Rebbe - רבי יהודה לא למדה אלא מפתחו של אולם their ruling from the entrance of the Heichal, and Yehudah, derived his ruling from the entranceway of the Antechamber, and it is stated in a Mishnah in The entranceway to the Heichal was twenty –פתחו של היכל גבהו עשרים אמה ורחבו עשר אמות ,Middos and the entranceway to the –ושל אולם גבהו ארבעים אמה ורחבו עשרים ,amos high and ten amos wide antechamber was forty amos high and twenty amos wide. 2. The Mishkan is called Mikdash and vice versa The Gemara went on to elaborate how both the Chochomim and Rebbe Yehudah derive their rulings And he shall slaughter [the offering] at the entranceway – ושחטו פתח אהל מועד ,from the same passuk of the Ohel Moed. The Gemara questions how the Chochomim and Rebbe Yehudah can base their dispute on a passuk אשכחן משכן ,referring to the Ohel Moed whose entranceway was only ten amos high, and answers We find in the Torah that the Mishkan is sometimes called, “the – דאיקרי מקדש ומקדש דאיקרי משכן ועשו לי מקדש ,Mikdash”, and sometimes the Mikdash is called “the Mishkan”, as it says in the passuk And they shall make for Me a ‘mikdash’ and I will dwell in their midst. -
Rabbi Shmuel Chaim Katz Zt”L: the Daily Song of Miracles
• NITZACHONניצחון Adas Torah Journal of Torah Ideas Dedicated in memory of Saeed Manoucheri יצחק בן אברהם זצ"ל VOLUMEVOLUME 5:2 5:2 • SPRING-SUMMER• SPRING-SUMMER 5778 5778 • •LOS LOS ANGELES ANGELES Nitzachon Adas Torah Journal of Torah Ideas Volume 5:2 Spring-Summer 5778 Adas Torah 9040 West Pico Boulevard Los Angeles, CA 90035 www.adastorah.org [email protected] (310) 228-0963 Rabbi Dovid Revah, Rav and Mara D’Asra Alan Rich, President Nitzachon Editorial Team Michael Kleinman, General Editor Yaakov Siegel, General Editor Yaakov Rich, General Editor Rob Shur, Design and Layout www.rbscreative.com VOLUME 5:2 • SPRING-SUMMER 5778 ראש וראשון Rabbi Dovid Revah: Why Shavuos is All About You ..................................................................................... p. 15 Rabbi Jason Weiner: Guest Contributor Is One Permitted to Daven in the Chapel at Cedars-Sinai? ..................................................................................... p. 19 שפתי ישנים Rabbi Shmuel Chaim Katz zt”l: The Daily Song Of Miracles ..................................................................................... p. 29 PESACH Rabbi Yaakov Siegel: Does the Ramban Really Believe There’s No Such Thing As Nature? ..................................................................................... p. 33 Michael Felsenthal: Sh’foch Chamascha: To Say, Or Not to Say? ..................................................................................... p. 49 Dr. Izzy Korobkin: Hallel: A Shira Of Sorts .................................................................................... -
Daf Ditty Succah 10: (Noy Succah)
Daf Ditty Succah 10: (Noy Succah) 1 2 MISHNA: If one spread a sheet over the roofing as protection for those sitting in the sukka due to the sun, or if one spread a sheet beneath the roofing as protection due to the falling leaves, or if one spread a sheet as a canopy over the frame of a four-post [kinof] bed, the area in the sukka beneath the sheets is unfit. In the first two cases, because the sheet is susceptible to ritual impurity, it renders the otherwise fit roofing unfit. In the case of the canopy, one is not sitting under the roofing of the sukka; rather, he is sitting inside a tent. However, one may spread the sheet over the frame of a two-post [naklitei] bed, which has one post in the middle of each end of the bed. When spreading the sheet over the posts it forms an inclined rather than a flat roof, and a tent with an inclined roof is not considered a significant structure. 3 GEMARA: Rav Ḥisda said: The Sages taught the ruling that the sheet renders the sukka unfit only when it is placed underneath the roofing due to the falling leaves; however, if his intent was to spread the sheet for decorative purposes to beautify the sukka, it is not in the category of roofing and the sukka is fit. The Gemara asks: This is obvious, as: Due to the falling leaves, is what we learned in the mishna. The Gemara answers: Lest you say that the same is true, i.e., the sukka is unfit, even when the sheet was spread to beautify the sukka, and the reason that the mishna teaches specifically the case where one spread the sheet due to the falling leaves is that the mishna teaches the matter, spreading a sheet in the sukka, in the manner in which it typically occurs. -
A Brief History of Tikkun Leil Shavuot Rabbi Dr
A Brief History of Tikkun Leil Shavuot Rabbi Dr. Andrew Schein Senior lecturer, Netanya Academic College • ’88 RIETS One of the popular customs on Shavuot is to stay awake all night learning Torah. This custom is not mentioned in the Mishnah, the Gemara, by the Gaonim, the Rambam, the Tur, in the Shulchan Arukh (though see below) and by the Rama. What is the basis for this custom and how did it develop? The oldest source for this custom is from Philo who mentions that the Essenes (1st century) used to stay awake the night of Shavuot praying.57 However, it is unlikely that their practice had any influence on our present custom since the Essenes were not part of mainstream Judaism, and this source is never referred to again. The next mention of this custom is in the Zohar (on Vayikra 23), which records that a select group of people, Hasidim, used to stay awake the night of Shavuot learning Torah in order that the bride (the Shekhinah? the Jewish people?) would be adorned appropriately to meet the King (G-d) in the morning. In Spain, in the 14th and 15th centuries it is possible that there were some individuals who stayed awake all night on Shavuot, but it was definitely not a common practice.58 R. David Abudraham (Spain, late 13th, early 14th century) in his book on prayers and customs, makes no mention of the custom even though he records in detail the prayers and customs of Shavuot. In the 16th century there was a new stage in the development of the custom. -
Minyan Vs. Medicine ... משנה שלוחי מצוה פטורין מן הסוכה ... " פרט לעוסק במצוה
Minyan vs. Medicine R' Mordechai Torczyner – [email protected] A core principle: One who is involved in a mitzvah is exempt from further mitzvot 1. Talmud, Succah 25a-b משנה שלוחי מצוה פטורין מן הסוכה... גמרא מנא הני מילי דתנו רבנן "'בשבתך בביתך' פרט לעוסק במצוה"... והעוסק במצוה פטור מן המצוה מהכא נפקא? מהתם נפקא דתניא "'ויהי אנשים אשר היו טמאים לנפש אדם וכו'' אותם אנשים מי היו? נושאי ארונו של יוסף היו, דברי רבי יוסי הגלילי. רבי עקיבא אומר מישאל ואלצפן היו שהיו עוסקין בנדב ואביהוא. רבי יצחק אומר אם נושאי ארונו של יוסף היו כבר היו יכולין ליטהר, אם מישאל ואלצפן היו יכולין היו ליטהר! אלא עוסקין במת מצוה היו..."! צריכא... תניא "אמר רבי חנניא בן עקביא כותבי ספרים תפילין ומזוזות הן ותגריהן ותגרי תגריהן וכל העוסקין במלאכת שמים לאתויי מוכרי תכלת פטורין מקריאת שמע ומן התפילה ומן התפילין ומכל מצות האמורות בתורה, לקיים דברי רבי יוסי הגלילי שהיה רבי יוסי הגלילי אומר העוסק במצוה פטור מן המצוה." תנו רבנן "הולכי דרכים ביום פטורין מן הסוכה ביום וחייבין בלילה. הולכי דרכים בלילה פטורין מן הסוכה בלילה וחייבין ביום. הולכי דרכים ביום ובלילה פטורין מן הסוכה בין ביום ובין בלילה. הולכין לדבר מצוה פטורין בין ביום ובין בלילה." Mishnah: Those who are on a mitzvah mission are exempt from Succah. Gemara: How do we know this? The sages taught, "'When you lie down in your house' excludes one who is involved in a mitzvah"… But do we learn [this lesson] from this source? It is deduced from that: "'And there were men who were impure from contact with the dead' – Who were those men? The bearers of Joseph's casket, per R' Yosi haGlili. -
Why Have Mitzvos
From Bulls to Books: The Origins of Jewish Prayer, Week 3 R’ Mordechai Torczyner – [email protected] For Aviv ben Paula 1. Rabbi Dr. Haym Soloveitchik, Rupture and Reconstruction (Tradition 1994, www.lookstein.org/links/orthodoxy.htm) In the multi-ethnic, corporate states of central and Eastern Europe, nationalities lived for hundreds of years side by side, each with its own language, its own religion, its way of dress and diet. Living together, these groups had much in common, yet at the same time they remained distinctly apart. Each had its own way of life, its own code of conduct, which was transmitted formally in the school, informally in the home and street—these are the acculturating agencies—each complementing and reinforcing one another… The old ways came, in the closing years of the nineteenth century and the early ones of the twentieth, under the successive ideological assaults of the Socialist and Communist movements and that of Zionism. In the cities there was the added struggle with secularism, all the more acute as the ground there had been eroded over the previous half century by a growing movement of Enlightenment. The defections, especially in urban areas, were massive; traditional life was severely shaken, though not shattered… What was left of traditional Jewry regrouped in two camps: those who partially acculturated to the society that enveloped them, and those who decisively turned their back on it, whom we, for lack of a better term, have called haredim. They, of course, would define themselves simply as Jews- resolutely upholding the ways of their fathers. -
A Jewish Law Perspective Steven H
Notre Dame Journal of Law, Ethics & Public Policy Volume 14 Article 12 Issue 1 Symposium on Ethics February 2014 The Attorney-Client Relationship: A Jewish Law Perspective Steven H. Resnicoff Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation Steven H. Resnicoff, The Attorney-Client Relationship: A Jewish Law Perspective, 14 Notre Dame J.L. Ethics & Pub. Pol'y 349 (2000). Available at: http://scholarship.law.nd.edu/ndjlepp/vol14/iss1/12 This Article is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. THE ATTORNEY-CLIENT RELATIONSHIP: A JEWISH LAW PERSPECTIVE STEVEN H. RESNICOFF* Professors Thomas L. Shaffer and Robert F. Cochran, Jr., describe four models for approaching moral choices in the attor- ney-client context.1 These paradigms portray the practitioner as (1) godfather, (2) hired gun, (3) guru, or (4) friend. They prin- cipally differ as to the extent to which the attorney, rather than the client, controls the relationship and the degree to which the interests of persons other than the 2 client are considered important. As godfather, the lawyer perceives the client's narrowly defined interests as paramount and does "whatever it takes," irre- spective of the impact on others, to promote such interests. The godfather attorney pursues this path without even consulting the client concerning ethical qualms. The hired gun approach simi- larly accepts the client's interests as the sole barometer of suc- cess.