Parshat Bereishis
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1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
In the Following Verses from Devarim, Moshe Recounts the Events of Revelation at Sinai
In the following verses from Devarim, Moshe recounts the events of revelation at Sinai. How does he describe his role? What inner contradiction comes from a comparison of verses 4- 5? Deuteronomy 5 (1) And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, that ye may learn them, and observe to do them. (2) The Lord our God made a covenant with us in Horeb. (3) The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. (4) The Lord spoke with you face to face in the mount out of the midst of the fire. (5) I stood between the Lord and you at that time, to declare unto you the word of the Lord; for ye were afraid because of the fire, and went not up into the mount, saying: To think about: What is a “face-to-face” encounter? What does it mean that Hashem spoke to the nation in such a manner at Sinai? Why might God have chosen to do so? According to verse 5, Moshe acted as an intermediary to “tell [the nation] the word of God.” How can this be reconciled with the direct encounter described in verse 4? What would be the point of Hashem speaking via a mediator? What does Moshe mean when he says “for you were afraid because of the fire”? Had the nation not been afraid, would the experience have been different? Why would God have chosen to frighten the people anyway? Did we hear the Ten Commandments directly from Hashem or did Moshe act as an intermediary? Right after the description of Hashem relaying the Ten Commandments, Moshe recounts how the people approached him, filled with fear: Deuteronomy 5 (20) and ye said: ‘Behold, the Lord our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. -
Introducción Al Estudio De La Torá
FUENTES DEL PENSAMIENTO JUDAICO LAS OBRAS Y LOS PERSONAJES MÁS IMPORTANTES Por Roberto J. Ayala 1 LA TRADICIÓN INTERPRETATIVA “Rabí Meir refirió una vez: Cuando Israel se acercó a Di-s para recibir la Torá, Di-s les dijo: ‘Dadme garantías de que la observaréis.’ El Pueblo contestó: ‘Nuestros antepasados, cuya piedad es el ejemplo de nuestras vidas, aseguran que nosotros guardaremos la Torá.’ Pero Di-s contestó: ‘Vuestras garantías necesitan garantías a su vez, pues, yo he hallado falta en ellos.’ Entonces contestó el pueblo: ‘Permite que nuestro profetas se pongan de pie y respondan por nosotros.’ Pero Di-s contestó: ‘También en ellos he encontrado fallas.’ Entonces el pueblo de Israel dijo: ‘Nuestros hijos garantizarán la observancia de la Torá por toda la Eternidad.’ Y Di-s aceptó entonces esa garantía, y les dio la Torá.” (Cantar de los Cantares Rabá 1:4). Según la tradición Moisés recibió la Torá en el Monte Sinaí en el año 2.448 de la creación del mundo (1313 A.E.C.). La opinión de los rabinos al respecto es que la Torá que Di-s entregó al pueblo de Israel, estaba escrita de manera tal que además de poder estudiarse mediante un entendimiento literal del texto, también era posible llegar a niveles más profundos de comprensión mediante otros sistemas interpretativos de las escrituras que no contradecían la literalidad del texto, sino que complementaban el entendimiento del mismo. Por lo tanto los rabinos entendieron que la Biblia podía comprenderse de múltiples maneras al expresar: Shivím Paním LaTorá que quiere decir: ‘Setenta rostros tiene la Torá’ (Midrásh, Números Rabá 13:15), lo cual es una referencia a las diversas formas de interpretarla, considerándolas como verdaderas y entendiendo que provinieron de una misma fuente: El Creador del universo. -
Exceptional a Sanctuary of Torah
ISSUE # 215 | PARSHAS KI SISA FRIDAY MARCH 5TH, 2021 | 22 ADAR, 5781 EXCEPTIONAL A SANCTUARY OF TORAH Adapted from Touched by a Story by Rabbi Spero, with the permission of By Rabbi Moshe Pogrow the copyright holders, Artscroll/Mesorah Publications, Ltd. (Artscroll) Based on the commentary of Rabbi Shamshon Raphael Hirsch zt"l on Chumash, with permission from In 1973, Josh Kaniel was in a day school in L.A. The the publisher. From the very beginning, we were taught that the life in the Temple and rebbi, Rabbi Shmuel Leizer Stern, tried to make the life of the nation are not two separate spheres. The Sanhedrin is located learning exciting, but one day the boys gave him next to the altar, and the purpose of the altar is to bring justice, peace and a hard time, and he burst out, “I work so hard to holiness into the life of the nation. Hence, the laws that guide the nation prepare lessons every day and no one in this room is were set forth before the instructions for the building of the Mishkan. interested in learning—except Josh.” In the same spirit, now that those instructions have been carried out, the That caught Josh by surprise. His rebbi thought mitzvah of machatzis hashekel is given so that future generations will know he was learning? Josh struggled in school; no one that nation and Mishkan are one. thought that about him. He decided to pay attention. Thus, a great Jewish truth is established: The Sanctuary is not something He was ready to do whatever Rabbi Stern wanted. -
Torah Musings Digests
Torah Musings Digests July through October, 2014 as published on www.TorahMusings.com Unedited Introduction Started as the Hirhurim blog in 2004, Torah Musings relaunched in August 2013 as an online periodical focusing on multiple areas of interest, including: Textual Studies – halakhah (Jewish law),hashkafah (Jewish thought), history and parshanut (biblical commentary) that is clear, interesting, valuable to experienced students but understandable to those with limited Jewish education; News Stories and Commentary – thoughtful responses based on Jewish texts and traditions to issues of the day; Dialogue – differing views within the Orthodox camp, discussing with post and counter-post or in the responses. In July 2014, the website began sending weekly digests in PDF format. This booklet contains a collection of these weekly digests from July through October 2014, unrevised and in the same format originally sent. Currently, these PDF files flow automatically and sometimes misinterpret formatting commands. Therefore, there are occasional stray sentences that should be ignored. Please note that authorship of each essay is clear on the website but not always in the weekly digest. Unless otherwise indicated, assume that I wrote an essay. Many people contributed to this project. The editorial committee for the first year consisted of R. Micha Berger, R. Basil Herring and R. Moshe Schapiro, the last two continuing into the second year. These three scholars devoted many hours to improving and maintaining the website’s standards. I thank them for their hard work. During the period of this collection, Efraim Vaynman and David Roth served as editorial interns. I thank them both for their hard work. -
Adas Torah Journal of Torah Ideas
• NITZACHONניצחון Adas Torah Journal of Torah Ideas VOLUME 2:2 • PURIM - PESACH - SHAVUOS 5775 • LOS ANGELES Nitzachon Adas Torah Journal of Torah Ideas Volume 2:2 Purim-Pesach-Shavuos 5775 Adas Torah 1135 South Beverly Drive 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, Associate Editor Andrea Kahn, Copy Editor Rob Shur, Design and Layout www.rbscreative.com VOLUME 2:2 • PURIM, PESACH AND SHAVUOS 5775 ראש וראשון Rabbi Dovid Revah: The Sweet Taste of Marror ..................................................................................... p. 13 Rabbi Kalman Topp: Guest Contributor Afikoman: The Mysterious Half ..................................................................................... p. 19 שפתי ישנים Rabbi Osher Zilberstein zt”l: Am Yisrael ..................................................................................... p. 29 Rabbi Simcha Wasserman zt”l: Reaching Out ..................................................................................... p. 33 PURIM Eli Snyder: The Klippa of a Kippa: Addressing our Dress through the Custom of Costumes ..................................................................................... p. 41 Avraham Azizi: Leaders Acting Like Children: The Unusual Events that Led toKlal Yisrael’s Salvation on Purim .................................................................................... -
The Sword of Judith Judith Studies Across the Disciplines Edited by Kevin R
The Sword of Judith Judith Studies Across the Disciplines Edited by Kevin R. Brine, Elena Ciletti and Henrike Lähnemann To access digital resources including: blog posts videos online appendices and to purchase copies of this book in: hardback paperback ebook editions Go to: https://www.openbookpublishers.com/product/28 Open Book Publishers is a non-profit independent initiative. We rely on sales and donations to continue publishing high-quality academic works. Abraham Bosse, Judith Femme Forte, 1645. Engraving in Lescalopier, Les predications. Photo credit: Bibliothèque Nationale, Paris. Kevin R. Brine, Elena Ciletti and Henrike Lähnemann (eds.) The Sword of Judith Judith Studies Across the Disciplines Cambridge 2010 40 Devonshire Road, Cambridge, CB1 2BL, United Kingdom http://www.openbookpublishers.com © 2010 Kevin R. Brine, Elena Ciletti and Henrike Lähnemann Some rights are reserved. This book is made available under the Creative Commons Attribution-Non-Commercial-No Derivative Works 2.0 UK: England & Wales License. This license allows for copying any part of the work for personal and non-commercial use, providing author attribution is clearly stated. Details of allowances and restrictions are available at: http://www.openbookpublishers.com As with all Open Book Publishers titles, digital material and resources associated with this volume are available from our website: http://www.openbookpublishers.com ISBN Hardback: 978-1-906924-16-4 ISBN Paperback: 978-1-906924-15-7 ISBN Digital (pdf): 978-1-906924-17-1 All paper used by Open Book Publishers is SFI (Sustainable Forestry Initia- tive), and PEFC (Programme for the Endorsement of Forest Certification Schemes) Certified. Printed in the United Kingdom and United States by Lightning Source for Open Book Publishers Contents Introductions 1. -
Talmud Bavli
Biography of the Vilna Shas תלמוד בבלי Moshe Freedman ירושלים תמוז תשס״ז דרכיה דרכי נעם בס״ד Introduction Typeset by the Romm Printing House in the city of Vilna, Lithuania, the Vilna Shas is by far the most common edition of the Babylonian Talmud still in use today. This biographical analysis of a typical page of Talmud was designed to help both beginner and more advanced learners to familiarize themselves with the origin and function of the various commentators printed on the margins of the classic Vilna Shas. Besides the primary commentaries of Rashi and Tosafos, the Romm printers made use of a variety of other important, but less well known commentaries in the outer margins of the text. The publishing house employed scholars to search for these manuscripts in libraries and private collections across Europe, including that of the Vatican. After studying these lost manuscripts, the scholars were able to copy them and bring them to the Romm publishers who included them, even though they did not cover every tractate. In this biography the only one of these commentaries mentioned is Rabbeinu Chananel whose manuscripts were found for most of Shas. Furthermore, the Sefer HaAruch (written by Rabbi Nosson ben Yechiel) indicates that Rabbeinu Chananel’s commentary originally covered every tractate, although many have now been lost. Different tractates contain other commentaries in the margins of the Gemara. The additional commentaries not included in this work include the following: Rabbi Nissim Gaon 4750 – 4822 מאור הגולה ,CE), Perush Rabbeinu Gershom, refered to as the Meor HaGolah 1062 – 990) 4720 – 4788 (960 – 1028 CE), Hagahos HaRi Landau by Rabbi Yechezkel Landau 5473 – 5553 (1713 – 1793 CE) also known as the Noda B’Yehuda and Rabbi Yeshaya of Trani I .(CE 1260 – 1180) 5020 – 4940 תוספות רי״ד ,HaZaken, known as Tosafos Rid The ‘Tzuras HaDaf’ layout is designed to facilitate the visual learner and is based on the original printing of the Vilna Talmud. -
Solomon Schechter and Medieval European Rabbinic Literature
https://doi.org/10.14324/111.444.jhs.2016v48.023 Solomon Schechter and medieval European rabbinic literature ephraim kanarfogel Yeshiva University, USA* Solomon Schechter’s contributions to our knowledge of the rabbinic texts in the Cairo Genizah are legendary. But Schechter also expressed a wide variety of important ideas and theories about rabbinic literature and thought from other locales and periods. Several broad examples of these interests will suffice. At the plenary session of the World Congress of Jewish Studies held in Jerusalem in 1997 – marking the 100th anniversary of the discovery of the Cairo Genizah and Schechter’s role in that discovery – Ya’akov Sussman noted that at this point in his academic career, Schechter had been deeply interested in a series of talmudic works such as the Avot de-Rabbi Nathan, and in rabbinic theology as well.1 Moshe Idel, in an article that appeared in the centenary volume of the Jewish Quarterly Review in 2010, highlights how much Schechter had to say about Nahmanides and the disciplines that he represented, including and perhaps especially Kabbalah.2 And recently, Elliot Wolfson has re-assessed Schechter’s trenchant analysis of the mystical traditions in sixteenth-century Safed.3 The present study sets its sights on another area of rabbinic creativity in the medieval world – rabbinic writings from Christian Europe – where Schechter’s work has gone relatively unnoticed and unremarked. In a brief period during the 1890s, from his vantage point at Cambridge, Schechter published a series of articles that present some of the rabbinic materials that he encountered in manuscripts held at Cambridge and in other European libraries as well. -
The Emergence and Development of Tosafot on the Talmud
143 The Emergence and Development of Tosafot on the Talmud By: ARYEH LEIBOWITZ Introduction It is generally known that the Tosafot commentary on the Talmud is a compendium of Talmudic scholarship produced in France and Germany over a period of a century and a half. Less known are the stages of its development and the different elements of its produc- tion. By charting the development of the Tosafist academies in Northern France through their final editing stages in France and Germany, this article suggests three distinct elements in the produc- tion of the Tosafot commentary and provides the reader with a gen- eral perspective of the printed editions of Tosafot that adorn mod- ern-day editions of the Talmud. The Tosafist Enterprise Dialectic study, the sine qua non of rabbinic Judaism in the period of the Amoraim, seemingly fell into disuse in the centuries follow- ing the final redaction of the Talmud. The talmudic commentaries that emerged from the Geonic era primarily focused on straight- forward explanations of difficult talmudic lexicons or on the eluci- dation of specific complicated passages. Additionally, Geonic atten- tion was turned toward the issuance of legal rulings for the many communities that looked toward the Babylonian academies for legal decisions. If dialectic study of the Talmud was engaged in by the Geonim, very little was recorded and available for the emerging ________________________________________________________ Aryeh Leibowitz is a musmakh of REITS and earned his Ph.D. from Yeshiva University. He is the Assistant -
Summer11b Layout 1 5/27/11 12:33 PM Page 75
Summer11b_Layout 1 5/27/11 12:33 PM Page 75 Legal-Ease By Ari Z. Zivotofsky What’s the Truth about . Rashi’s Daughters? MISCONCEPTION: Rashi’s daughters While there is no evidence that any problem with women performing wore tefillin. of Rashi’s daughters wore tefillin, this these mitzvot, and they are actually myth persists and is found in various encouraged to do so. The mitzvah of FACT: There is no evidence that printed sources. In her book, Life on donning tefillin appears to be a notable Rashi’s daughters wore tefillin. the Fringes: A Feminist Journey Toward exception. A variety of reasons has Traditional Rabbinic Ordination, Dr. been suggested.5 BACKGROUND: Rabbi Shlomo Haviva Ner-David2 cites Rashi’s daugh- The earliest source on the topic of Yitzchaki, known colloquially as ters’ “tradition” of wearing tefillin as women donning tefillin is found in Tar- “Rashi,” is the commentator par excel- setting a precedent. Similarly, an article gum Yonatan to Devarim 22:5. When lence on both the Torah and Talmud. that appeared in the Journal of Jewish discussing the prohibition of a woman Born in Troyes in northern France in Music and Liturgy3 mentions that wearing male garments, the commen- CE), he descended on both 4801 (1040 Rashi’s daughters wore tefillin. tary mentions that women are not per- sides from influential families. He The halachah makes it clear that mitted to don tzitzit and tefillin. studied in Worms, Germany, under women are exempt from wearing Dr. Aliza Berger, who carried out an some of the leading rabbinic authori- tefillin (Mishnah Berachot 3:3; Kid- exhaustive study of the topic, notes ties of his time and established a dushin 33b-34a; SA, OC 38:3). -
Solomon Schechter and Medieval European Rabbinic Literature
https://doi.org/10.14324/111.444.jhs.2016v48.023 Solomon Schechter and medieval European rabbinic literature ephraim kanarfogel Yeshiva University, USA* Solomon Schechter’s contributions to our knowledge of the rabbinic texts in the Cairo Genizah are legendary. But Schechter also expressed a wide variety of important ideas and theories about rabbinic literature and thought from other locales and periods. Several broad examples of these interests will suffice. At the plenary session of the World Congress of Jewish Studies held in Jerusalem in 1997 – marking the 100th anniversary of the discovery of the Cairo Genizah and Schechter’s role in that discovery – Ya’akov Sussman noted that at this point in his academic career, Schechter had been deeply interested in a series of talmudic works such as the Avot de-Rabbi Nathan, and in rabbinic theology as well.1 Moshe Idel, in an article that appeared in the centenary volume of the Jewish Quarterly Review in 2010, highlights how much Schechter had to say about Nahmanides and the disciplines that he represented, including and perhaps especially Kabbalah.2 And recently, Elliot Wolfson has re-assessed Schechter’s trenchant analysis of the mystical traditions in sixteenth-century Safed.3 The present study sets its sights on another area of rabbinic creativity in the medieval world – rabbinic writings from Christian Europe – where Schechter’s work has gone relatively unnoticed and unremarked. In a brief period during the 1890s, from his vantage point at Cambridge, Schechter published a series of articles that present some of the rabbinic materials that he encountered in manuscripts held at Cambridge and in other European libraries as well.