Drinking on Purim: a Case Study on the Role of Narrative and History in Psak
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O Say Can You See
תרפש תודלות שת פ " א ברה י ו ס י רפש ו נ ג - ארש ב י ת שרדמה O Say Can You See And it came to pass, when Yitzchak had become old and his eyes dimmed from seeing… (Bereishis 27:1) There is broad and extensive Halachic discussion of blindness. One of the important topics is the permissibility of Chilul Shabbos in order to prevent someone from losing his sight. In this essay, we will discuss a number of the considerations of the Poskim. Chaza”l considered diseases of the eyes and eye injuries extremely serious. The Gemara in Avoda Zara 28b discusses this in some detail: R’ Zutra bar Tuvia said in the name of Rav: One may apply ointment to an “Ayin sheMarda”1 on Shabbos. [Those in attendance] thought that this is only true if the herbs [from which the ointment is prepared] were already crushed on the previous day [and therefore there would only be an Issur d’Rabbanan of Refua], but to crush them on Shabbos or to carry them [to bring them to the patient] through a Reshus haRabim [which are Issurim d’Oraisa] would not be permissible. [The reason they thought this was that the person was only in danger of losing his eyesight, not his life – Rashi]. One of the Rabbis, R’ Yaakov was his name, said to them – The ruling of R’ Yehuda was explained to me: It is even permissible to crush the herbs on Shabbos or carry them in a Reshus haRabim [as it is considered a matter of Pikuach Nefesh]. -
In Search of Memory: Towards an Understanding of the Baladhur by Rabbi Eliezer Brodt
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Hochschulschriftenserver - Universität Frankfurt am Main In Search of Memory: Towards An Understanding of the Baladhur By Rabbi Eliezer Brodt In a recent post at the Seforim blog, while reviewing R. Ovadiah Yosef's recent work, Chazon Ovadia, I wrote as follows: "R' Ovadiah Yosef is world famous for his unbelievable memory, resulting in a tremendous bekius. I once joked that he must have had someone develop a computer program and attach it to his brain to help him retain so much information and recall it at all times." To this, one anonymous commenter wrote as follows: "Actually, there is a (unconfirmed) shmu'a that R. Ovadya partook of the Jewish mythological memory-booster known as Balzar. It is mentioned in different sources as being very dangerous, but granted one survives, it leaves the one who ingested it with a superlative memory. (The Sefer Hakanah refers to this when it says: "chazor chazor, v'al titz'tarech l'balzar"). The Chida is said to have accidentaly ingested it as a child, and fortunately came away with only a few paralyzed fingers -- and a great memory. I recently heard a "ma'aseh nora" regarding someone who recently attempted to track this (grass?) down and how min hashamayim he was stopped. Very scary." I would like to thank this anonymous commentator for giving me a great excuse to discuss this interesting topic of baladhur, the topic of the post below, which will elaborate on the anonymous above. -
TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • October 2019 • Tishrei 5780 ותשובה ותפילה Tefilla and the Yamim Noraim
Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • October 2019 • Tishrei 5780 ותשובה ותפילה Tefilla and the Yamim Noraim מעבירין את רוע וצדקההגזירה Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Tzedaka in the 21st Yamim Noraim Century Insights Perspectives and insights Reflections to inspire our into the laws of tzedaka Avodas Hashem at this time and how they relate to the of year Yamim Noraim We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project Beth David Synagogue Cong. Ohab Zedek Young Israel of West Hartford, CT New York, NY Hollywood Ft Lauderdale Hollywood, FL Beth Jacob Congregation Cong. Ohr HaTorah Beverly Hills, CA Atlanta, GA Young Israel of Lawrence-Cedarhurst Beth Jacob Congregation Cong. Shaarei Tefillah Cedarhurst, NY Oakland, CA Newton Centre, MA Young Israel of Bnai Israel – Ohev Zedek Green Road Synagogue Philadelphia, PA Beachwood, OH New Hyde Park New Hyde Park, NY Boca Raton Synagogue The Jewish Center Boca Raton, FL New York, NY Young Israel of New Rochelle Cong. Ahavas Achim Jewish Center of New Rochelle, NY Highland Park, NJ Brighton Beach Brooklyn, NY Young Israel of Cong. Ahavath Torah Scarsdale Englewood, NJ Koenig Family Scarsdale, NY Foundation Cong. Beth Sholom Brooklyn, NY Young Israel of Lawrence, NY West Hartford Young Israel of West Hartford, CT Cong. Beth Sholom Providence, RI Century City Los Angeles, CA Young Israel of Cong. Bnai Yeshurun West Hempstead Teaneck, NJ West Hempstead, NY Rabbi Dr. -
F Ine J Udaica
F INE J UDAICA . PRINTED BOOKS, AUTOGRAPHED LETTERS, MANUSCRIPTS AND CEREMONIAL &GRAPHIC ART K ESTENBAUM & COMPANY TUESDAY, FEBRUARY 8TH, 2005 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 7 Catalogue of F INE J UDAICA . PRINTED BOOKS, AUTOGRAPHED LETTERS, MANUSCRIPTS AND CEREMONIAL &GRAPHIC ART From the Collection of Daniel M. Friedenberg, Greenwich, Conn. To be Offered for Sale by Auction on Tuesday, 8th February, 2005 at 2:00 pm precisely ——— Viewing Beforehand on Sunday, 6th February: 10:00 am–5:30 pm Monday, 7th February: 10:00 am–6:00 pm Tuesday, 8th February: 10:00 am–1:30 pm Important Notice: A Digital Image of Many Lots Offered in This Sale is Available Upon Request This Sale may be referred to as “Highgate” Sale Number Twenty Seven. Illustrated Catalogues: $35 • $42 (Overseas) KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art . 12 West 27th Street, 13th Floor, New York, NY 10001 • Tel: 212 366-1197 • Fax: 212 366-1368 E-mail: [email protected] • World Wide Web Site: www.Kestenbaum.net K ESTENBAUM & COMPANY . Chairman: Daniel E. Kestenbaum Operations Manager : Margaret M. Williams Client Accounts: S. Rivka Morris Press & Public Relations: Jackie Insel Printed Books: Rabbi Bezalel Naor Manuscripts & Autographed Letters: Rabbi Eliezer Katzman Ceremonial Art: Aviva J. Hoch (Consultant) Catalogue Art Director & Photographer: Anthony Leonardo Auctioneer: Harmer F. Johnson (NYCDCA License no. 0691878) ❧ ❧ ❧ For all inquiries relating to this sale please contact: Daniel E. Kestenbaum ❧ ❧ ❧ ORDER OF SALE Printed Books: Lots 1 – 222 Autographed Letters & Manuscripts: Lots 223 - 363 Ceremonial Arts: Lots 364 - End of Sale A list of prices realized will be posted on our Web site, www.kestenbaum.net, following the sale. -
Changing the Current Policy Towards Spousal Abuse: a Proposal for a New Model Inspired by Jewish Law Yuval Sinai
Hastings International and Comparative Law Review Volume 32 Article 4 Number 1 Winter 2009 1-1-2009 Changing the Current Policy towards Spousal Abuse: A Proposal for a New Model Inspired by Jewish Law Yuval Sinai Benjamin Shmueli Follow this and additional works at: https://repository.uchastings.edu/ hastings_international_comparative_law_review Part of the Comparative and Foreign Law Commons, and the International Law Commons Recommended Citation Yuval Sinai and Benjamin Shmueli, Changing the Current Policy towards Spousal Abuse: A Proposal for a New Model Inspired by Jewish Law, 32 Hastings Int'l & Comp. L. Rev. 155 (2009). Available at: https://repository.uchastings.edu/hastings_international_comparative_law_review/vol32/iss1/4 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings International and Comparative Law Review by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. Changing the Current Policy Towards Spousal Abuse: A Proposal for a New Model Inspired By Jewish Law ByYUVAL SINAI* & BENJAMIN SHMUELI I. Foreword II. Spousal Abuse in Common Law: USA and Israel A. SpousalAbuse in Common Tort Law 1. Spousal Abuse Tort Claims in TraditionalCommon Law 2. Spousal Abuse Tort Claims in American Law 3. Spousal Abuse Tort Claims in IsraeliLaw 4.Conclusion and Critique B. Spousal A buse in Common CriminalLa w 1. Spousal Abuse Criminal Law Claims in American Law 2. Spousal Abuse CriminalLaw Claims in IsraeliLaw 3. Conclusion and Critique C Common FamilyLa w.Protective Orders 1. Protective Ordersin American Law 2. -
The Development of a Waiting Period Between Meat and Dairy: 9Th – 14Th Centuries
Oqimta 4 (5776 [2016]) [1-87] The Development of a Waiting Period Between Meat and Dairy: 9th – 14th Centuries Steven H. Adams Introduction Unlike common practice in halakhic Judaism in modern times, waiting six hours between the consumption of meat and the consumption of dairy was not customary in early, post-Talmudic centuries. The Babylonian geonim merely rinsed their mouths after eating meat and transitioned to dairy right away. It was only in the eleventh century that halakhic authorities imposed a multi-hour waiting period after eating meat. A careful analysis reveals that these changes in rabbinic law parallel reverse developments in Karaite law, suggesting anti-sectarian intent formed the base for the amendments in halakha. No rinsing or waiting was required by the Talmud, geonim, or rishonim between the eating of poultry and dairy until Maimonides required it in his Mishneh Torah . At approximately the same time, Ashkenazi Jews began refraining from eating dairy after poultry in one meal. Possible local non-Jewish cultural influences, as well as anti-sectarianism, will be considered as potential motivations for these changes in the halakhic attitude towards poultry. This paper will argue that the waiting periods common today between meats and dairy are not of Talmudic origin, but rather evolved in the Middle Ages and continued to develop late into the 14 th century. These assertions will include a response to Aviad Stollman’s claim that waiting between meat and dairy was a common custom amongst the Babylonian Jews beginning in the sixth century. http://www.oqimta.org.il/oqimta/5776/adams4.pdf [2] Steven H. -
Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts Samuel J
Hastings Constitutional Law Quarterly Volume 24 Article 4 Number 2 Winter 1997 1-1-1997 Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts Samuel J. Levine Follow this and additional works at: https://repository.uchastings.edu/ hastings_constitutional_law_quaterly Part of the Constitutional Law Commons Recommended Citation Samuel J. Levine, Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts, 24 Hastings Const. L.Q. 441 (1997). Available at: https://repository.uchastings.edu/hastings_constitutional_law_quaterly/vol24/iss2/4 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Constitutional Law Quarterly by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. Jewish Legal Theory and American Constitutional Theory: Some Comparisons and Contrasts By SAMUEL J. LEvINE* Table of Contents I. An Introduction to Interpretation in Jewish Law, with References to American Constitutional Theory ......... 444 A. Sources and Methods of Interpretation ............. 447 1. Interpretations Revealed to Moses at Sinai ..... 447 2. Exegetical Interpretation of the Text ........... 448 3. Logic and Observation .......................... 448 4. Methods of Interpretation in Practice ........... 448 B. Interpretative Expansion and Limitation ............ 451 1. M itzvot ......................................... 451 -
E-Journal Final/Berman
l a HALAKHAH n OF Playing Ball on Shabbat and r u Yom Tov o DALED AMOT DALED Saul J. Berman J THE h Abstract: A review of the halakhic opinions from talmudic a to contemporary authorities regarding the permissibility of playing ball on shabbat and yom tov. The author concludes d that while contemporary custom is to refrain from playing E ball on those days, normative legal opinion holds that such activity is permitted. He advances the idea that creative e ways need to be found to utilize time more spiritually on shabbat and yom tov, perhaps through the permitted activity h of ball playing. T Biography: Rabbi Saul J. Berman is the Director of Edah, Associate Professor Stern College, and Adjunct Professor Columbia University School of Law. The Edah Journal 1:1 Edah, Inc. © 2000 Marheshvan 5761 Playing Ball On Shabbat And Yom Tov Saul J. Berman rom earliest times the Jewish people apparently had I. The Halakhic Issues Fgreat difficulty in utilizing the holy time of shabbat in a manner consistent with God’s purposes for that day. A. The Talmudic Period The fact that Ezra introduced a special reading of the Torah for shabbat afternoon1, and that various traditions It is not surprising that tannaim and amoraim were quite of homiletical teachings being focused on shabbat aware of various forms of ball playing. The mishna already afternoon emerged2, are themselves indications of the debates the question of whether the leather outer shell of struggle. The unfortunately common practice of taking a ball is a vessel that is capable of becoming tameh.3 The long naps on shabbat is just one further indication that gemara discusses the question of liability for homicide in many people are totally baffled by the question of how to a situation in which death occurred when the victim was use time in a spiritually uplifting fashion. -
What Do Adon Olam and ס”
Marc Shapiro: What Do Adon ?Mean ס”ט Olam and [Mean ? [1 ס”ט What Do Adon Olam and by ס”ט By Marc B. Shapiro 1. People often refer to me as a Modern Orthodox intellectual. There are actually quite a number of us out there. If you hear someone using words like “ontological,” “existential,” “mimetic,” and now, “tergiversation”[2] you can assume he in in our club. Also, another telltale sign is that when we give divrei Torah you will hear us refer to Philo, the Apocrypha, Pseudepigrapha (if we are confident that we can pronounce the word properly[3]), Shadal, or Cassutto.[4] Of course, we are careful to only say Midrash, and never Medrish, as the latter pronunciation is a sure sign of a Philistine. It is no secret that Modern Orthodox intellectuals like to look down on Artscroll, and to let others know about this. So we must find places where Artscroll makes mistakes. It is not enough to point to the vastly different historical conceptions between us and Artscroll; we need to find places where Artscroll simply got it wrong (for one such example see here). This will show that even if they are conquering the world, they shouldn’t think that they are so brilliant. I am not speaking about the Artscroll Talmud (which we use when no one is looking) or the Artscroll “History” series, which is not popular with the Modern Orthodox.[5] I am referring to the Artscroll siddur and chumash which have taken over the Orthodox world. (The Modern Orthodox intellectuals must have been so busy these last twenty years producing articles read by each other that it never occurred to them to produce their own siddur and chumash.)[6] But finding these errors is easier said than done. -
Daf Yomi Shabbes 124: Lechem Ha’Panim
Daf Yomi Shabbes 124: Lechem Ha’Panim Ex 25:30 Lev 24:5 1 בשר ם" ע ל מש ו ת כ ה : ל : א Rashbam on Exodus 25:30:1 חלם פ נ םי - יפל וטושפ : םחל וארה י נפל י ,םירש םחל ,האנ :ביתכדכ תחקלו תלס תיפאו התוא גוו ' . :ביתכו אישו אישו :ביתכו . ' גוו תאשמ תאמ ינפ ו .םהילא :ביתכו הנחלו ןתי הנמ תחא .םיפא קלח הפי הרעקמ ינפלש הנקלא הבושחה נש םינתו םינתו נש הבושחה הנקלא ינפלש הרעקמ הפי קלח .םיפא תחא הנמ ןתי הנחלו :ביתכו .םהילא ו ינפ תאמ תאשמ נפל י לעב ,תיבה יכ תא הנח בהא - כלך םיפא .בושח 'הו רגס המחר - כלך הנמ תחא אלו םיתש אלו נמ תו הברה הברה תו נמ אלו םיתש אלו תחא הנמ כלך , חלם פ נ םי . ומכ הנינפל ויהש הל םינב תונבו םינב הל ויהש הנינפל ומכ means that the quality of the bread was נפ םי According to the plain meaning of the text the word such that it was fit to be served, to be displayed for approval to ministers and kings. In other words: “beautiful, first rate bread.” Compare Leviticus 24,5 “take choice flour and bake are נפ םי of it twelve loaves, etc.” Other verses in which gifts are associated with the expression ,He served portions to them from his (Joseph’s“ , שיואש תמא תאמ וינפ םהילא found in Genesis 43,34 the viceroy) table.” Clearly a reference to the choicest which was served in the palace… • Historical background of muktzeh • The Gemara provides the historical development of muktzeh. Nechemiah ben Chachaliah enacted the restrictions of muktzeh in the days of Bayis Sheini because people were lax in Shabbos observance. -
Yeshiva University • Shavuot To-Go • Sivan 5771
1 YESHIVA UNIVERSITY • SHAVUOT TO-GO • SIVAN 5771 Sivan 5771 Dear Friends, may serve to enhance your ספר It is my sincere hope that the Torah found in this virtual .(study) לימוד Shavuot) and your) שבועות We have designed this project not only for the individual, studying alone, but perhaps even a pair studying together) that wish to work through the study matter) חברותא more for a together, or a group engaged in facilitated study. להגדיל תורה ,With this material, we invite you to join our Beit Midrash, wherever you may be to enjoy the splendor of Torah) and to engage in discussing issues that touch on a) ולהאדירה most contemporary matter, and are rooted in the timeless arguments of our great sages from throughout the generations. Bivracha, Rabbi Kenneth Brander The David Mitzner Dean, Yeshiva University Center for the Jewish Future RICHARD M JOEL, President, Yeshiva University RABBI KENNETH BRANDER, David Mitzner Dean, Center for the Jewish Future RABBI ROBERT SHUR, General Editor RABBI MICHAEL DUBITSKY, Editor Copyright © 2011 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 413, New York, NY 10033 [email protected] • 212.960.5400 x 5313 For sponsorship opportunities, please contact Genene Kaye at 212.960.5852 or [email protected]. 2 YESHIVA UNIVERSITY • SHAVUOT TO-GO • SIVAN 5771 Table of Contents Yearning for Salvation Rabbi Elchanan Adler . Page 4 The Two-Fold Nature of Chag HaShavuot Rabbi Azarya Berzon . Page 8 Converting to Kindness Rabbi Reuven Brand . Page 13 Torah Study: Results Are Also Important! Rabbi Joshua Flug . -
In Search of Memory:Towards an Understanding of Baladhur
In Search of Memory:Towards an Understanding of Baladhur In Search of Memory: Towards An Understanding of the Baladhur By Rabbi Eliezer Brodt In a recent post at the Seforim blog, while reviewing R. Ovadiah Yosef’s recent work, Chazon Ovadia, I wrote as follows: “R’ Ovadiah Yosef is world famous for his unbelievable memory, resulting in a tremendous bekius. I once joked that he must have had someone develop a computer program and attach it to his brain to help him retain so much information and recall it at all times.” To this, one anonymous commenter wrote as follows: “Actually, there is a (unconfirmed) shmu’a that R. Ovadya partook of the Jewish mythological memory-booster known as Balzar. It is mentioned in different sources as being very dangerous, but granted one survives, it leaves the one who ingested it with a superlative memory. (The Sefer Hakanah refers to this when it says: “chazor chazor, v’al titz’tarech l’balzar”). The Chida is said to have accidentaly ingested it as a child, and fortunately came away with only a few paralyzed fingers — and a great memory. I recently heard a “ma’aseh nora” regarding someone who recently attempted to track this (grass?) down and how min hashamayim he was stopped. Very scary.” I would like to thank this anonymous commentator for giving me a great excuse to discuss this interesting topic of baladhur, the topic of the post below, which will elaborate on the anonymous above. I would like to explain some possibilities of what this baladhur is, whether or not it’s dangerous to use, and list various gedolim who have actually used it.