The Hidden Treasures of Shavuot
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Women As Shelihot Tzibur for Hallel on Rosh Hodesh
MilinHavivinEng1 7/5/05 11:48 AM Page 84 William Friedman is a first-year student at YCT Rabbinical School. WOMEN AS SHELIHOT TZIBBUR FOR HALLEL ON ROSH HODESH* William Friedman I. INTRODUCTION Contemporary sifrei halakhah which address the issue of women’s obligation to recite hallel on Rosh Hodesh are unanimous—they are entirely exempt (peturot).1 The basis given by most2 of them is that hallel is a positive time-bound com- mandment (mitzvat aseh shehazman gramah), based on Sukkah 3:10 and Tosafot.3 That Mishnah states: “One for whom a slave, a woman, or a child read it (hallel)—he must answer after them what they said, and a curse will come to him.”4 Tosafot comment: “The inference (mashma) here is that a woman is exempt from the hallel of Sukkot, and likewise that of Shavuot, and the reason is that it is a positive time-bound commandment.” Rosh Hodesh, however, is not mentioned in the list of exemptions. * The scope of this article is limited to the technical halakhic issues involved in the spe- cific area of women’s obligation to recite hallel on Rosh Hodesh as it compares to that of men. Issues such as changing minhag, kol isha, areivut, and the proper role of women in Jewish life are beyond that scope. 1 R. Imanu’el ben Hayim Bashari, Bat Melekh (Bnei Brak, 1999), 28:1 (82); Eliyakim Getsel Ellinson, haIsha vehaMitzvot Sefer Rishon—Bein haIsha leYotzrah (Jerusalem, 1977), 113, 10:2 (116-117); R. David ben Avraham Dov Auerbakh, Halikhot Beitah (Jerusalem, 1982), 8:6-7 (58-59); R. -
The Psalms As Hymns in the Temple of Jerusalem Gary A
4 The Psalms as Hymns in the Temple of Jerusalem Gary A. Rendsburg From as far back as our sources allow, hymns were part of Near Eastern temple ritual, with their performers an essential component of the temple functionaries. 1 These sources include Sumerian, Akkadian, and Egyptian texts 2 from as early as the third millennium BCE. From the second millennium BCE, we gain further examples of hymns from the Hittite realm, even if most (if not all) of the poems are based on Mesopotamian precursors.3 Ugarit, our main source of information on ancient Canaan, has not yielded songs of this sort in 1. For the performers, see Richard Henshaw, Female and Male: The Cu/tic Personnel: The Bible and Rest ~(the Ancient Near East (Allison Park, PA: Pickwick, 1994) esp. ch. 2, "Singers, Musicians, and Dancers," 84-134. Note, however, that this volume does not treat the Egyptian cultic personnel. 2. As the reader can imagine, the literature is ~xtensive, and hence I offer here but a sampling of bibliographic items. For Sumerian hymns, which include compositions directed both to specific deities and to the temples themselves, see Thorkild Jacobsen, The Harps that Once ... : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987), esp. 99-142, 375--444. Notwithstanding the much larger corpus of Akkadian literarure, hymn~ are less well represented; see the discussion in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction, Ancient Near East Monographs (Atlanta: Society of Biblical Literature, 2011), 56-60, with the most important texts included in said volume. For Egyptian hymns, see Jan A%mann, Agyptische Hymnen und Gebete, Orbis Biblicus et Orientalis (Gottingen: Vandenhoeck & Ruprecht, 1999); Andre Barucq and Frarn;:ois Daumas, Hymnes et prieres de /'Egypte ancienne, Litteratures anciennes du Proche-Orient (Paris: Cerf, 1980); and John L. -
Purim-Shofar-2019.Pdf
1 2 Table of Contents Purim Insights…………..………………..……………………..page 3 Special Purim Mitzvahs……………....………………………...page 4 Bnai Torah Purim Schedule……………..…...………………....page 5 Bnai Torah Purim Seudah……………………………………....page 6 March & April Service Schedules……………..………….....Pages 7-8 We wish all our readers a joyous and inspiring Purim! 3 Mishloach Manos There are several reasons given for the mitzvah of Mishloach Manos (sending food gifts) on Purim. Firstly, the mitzvah of Mishloach Manos is designed to enable Jews to enjoy fulfilling the Mitzvah of having a Purim meal. Gifts of prepared food are sent on the day of Purim in order to ensure that all people have the means to enjoy a lavish feast. According to this reason it is necessary for the recipient to accept the Mishloach Manos and not merely for the donor to extend the gift. Another reason for Mishloach Manos is based upon the fact that the Jews of Shushan transgressed the laws of Kashrus by partaking in non-kosher food served at King Achashverosh’s banquet. To demonstrate that they had truly repented from this sin, the mitzvah of Mishloach Manos was inaugurated. By sending food gifts one to another, Jews demonstrated their mutual trust in matters of Kashrus. As in the case of the first reason it is therefore imperative that the recipient accept and not merely that the donor extend the gift. Finally, the sending of Mishloach Manos is to dispel the image of the Jewish People as a “scattered and dis-unified people” depicted by the wicked Haman. By exchanging gifts on the holiday of Purim the Jews demonstrate the strong bonds of friendship and love which truly exist among themselves. -
NISSAN Rosh Chodesh Is on Sunday
84 NISSAN The Molad: Friday afternoon, 4:36. The moon may be sanctified until Shabbos, the 15th, 10:58 a.m.1 The spring equinox: Friday, the 7th, 12:00 a.m. Rosh Chodesh is on Shabbos Parshas Tazria, Parshas HaChodesh. The laws regarding Shabbos Rosh Chodesh are explained in the section on Shabbos Parshas Mikeitz. In the Morning Service, we recite half-Hallel, then a full Kaddish, the Song of the Day, Barchi nafshi, and then the Mourner’s Kaddish. Three Torah scrolls are taken out. Six men are given aliyos for the weekly reading from the first scroll. A seventh aliyah is read from the second scroll, from which we read the passages describing the Shabbos and Rosh Chodesh Mussaf offerings (Bamidbar 28:9-15), and a half-Kaddish is recited. The Maftir, a passage from Parshas Bo (Sh’mos 12:1-20) which describes the command to bring the Paschal sacrifice, is read from the third scroll. The Haftorah is Koh amar... olas tamid (Y’chezkel 45:18-46:15), and we then add the first and last verses of the Haftorah Koh amar Hashem hashomayim kis’ee (Y’shayahu 66:1, 23- 24, and 23 again). Throughout the entire month of Nissan, we do not recite Tachanun, Av harachamim, or Tzidkas’cha. The only persons who may fast during this month are ones who had a disturbing dream, a groom and bride on the day of their wedding, and the firstborn on the day preceding Pesach. For the first twelve days of the month, we follow the custom of reciting the Torah passages describing the sacrifices which the Nesi’im (tribal leaders) offered on these dates at the time the Sanctuary was dedicated in the desert. -
A Guide to the Observance of Mourning
A GUIDE TO THE OBSERVANCE OF MOURNING (This is a general guide only. For details, consult your rabbi.) Who is a mourner? We are obliged to mourn for a father, mother, son, daughter, brother, sister (including half- brother and half-sister), husband or wife. Males from the age of thirteen years and females the age of twelve years should observe the laws of mourning. While one is permitted to observe mourning rites for others, those who wish to do so should consult their rabbi. Between death and burial During the period between death and burial the mourn known as an omen . The onen is obligated to arrange for the funeral and burial of the dead. In recognition of this obligation and of the mourner's fragile state of mind at this time, the onen is exempt from fulfilling certain other religious duties such as reciting prayers or putting on tefillin, and is not called to the Torah. On Shabbat or a Festival, however, an onen may attend services. Mourner's Kaddish The Kaddish is generally thought of as a prayer for the dead, but it does not mention death or the dead. Reciting Mourner's Kaddish is an act of faith, expressing hope in presence of grief. We praise God with the words of Kaddish, accepting God's sovereignty and affirming life in world. In Jewish tradition, this takes place in public assembly. Thus the Kaddish is recited only in the presence of a minyan. The Mourner's Kaddish is recited for one's parents for eleven months (in some communities for twelve months), counting First and Second Adar, in a leap year, as two separate months. -
Informational Brochure
THE CENTER FOR JEWISH-CHRISTIAN UNDERSTANDING AND COOPERATION OUR STORY In January of 2008, a historical moment took place between the Synagogue and Church, when Rabbi Shlomo Riskin and David Nekrutman established the first Orthodox Jewish institution, the Center for Jewish-Christian Understanding & Cooperation (CJCUC), dedicated to religious dialogue, mutual understanding and active cooperation with Christians. In less than a decade, CJCUC has moved to the forefront of theological advancements in Jewish-Christian relations. CJCUC has changed the Jewish-Christian relational paradigm by engaging tens of thousands of Christians through Bible studies, developing Jewish theology with a positive understanding of Christianity and Christians, organizing faith based events that bring Jews and Christians together, and coordinating humanitarian aid for Christians in need. Over the years, the CJCUC staff has educated Orthodox Jews regarding the importance of a Jewish-Christian alliance rooted in our common Judeo-Christian ethics. In 2015, CJCUC facilitated the first Orthodox Rabbinic Statement on Christianity, which more than 60 Orthodox Rabbis have signed. Members of CJCUC’s staff officially represent the State of Israel on the International Jewish Committee for Inter-religious Consultations (IJCIC), which is the official dialogue partner with the Vatican, the World Council of Churches and Christian Orthodox Churches. CJCUC is also the leading member of the Israel Jewish Council on Inter-religious Relations (IJCIR). In 2011, Rabbi Shlomo Riskin was awarded the honorary title from Prime Minister Benjamin Netanyahu of Goodwill Ambassador for Jewish-Christian Relations for the State of Israel. HEBRAIC BIBLE ROOTS STUDY Many Christians visit Israel as an expression of their support for the Jewish Homeland, and we, at CJCUC, understand the need for an institutional response to welcome these visitors. -
The Liturgical Reception of Isaiah 6
Worship as Interpretation: The Liturgical Reception of Isaiah 6 Sebastian Yosef Selvén Wolfson College, Cambridge June, 2017 This dissertation is submitted to the University of Cambridge for the degree of Doctor of Philosophy ▪ This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. ▪ It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text ▪ It does not exceed the prescribed word limit for the relevant Degree Committee. 2 This dissertation is an investigation into how the Hebrew Bible is used in (Rabbinic) Jewish and Christian liturgical settings, and how this impacts biblical scholars. I argue against the neglect of liturgy and ritual in reception studies and make the case that liturgy is one of the major influential forms of biblical reception. I do this by taking Isa. 6:3 as my example. My liturgical material is the qedushah liturgies in Ashkenazi Judaism and the Sanctus in three church traditions; (pre-1969) Roman Catholicism, Anglicanism (the Church of England) and Lutheranism (Martin Luther, and the Church of Sweden). -
Weekday Amidah Pdf
Weekday amidah pdf Continue Central Jewish Prayer This article is about Jewish prayer. For other purposes, see Amida. Illustration from Brockhaus and Efron Jewish Encyclopedia (1906-1913) Part of a series about the Judaism movement of orthodox Haredi Hasidic modern conservative reform Karaite Reconstruction Humanistic Haymanot Philosophy Principles of Faith Kabbalah Messiah Ethics Elected God Names Mousar Movement Texts Tanah Tora Nevi'im Ketuwim Siddash Siddash Siddash Siddash Piyutim zohar Rabbi Mishna Talmud Midrash Toseft Law Mishneh Tora Shulchan Aruch Mishna Berra Aruch Hashulchan Kashrut Tsuta Tsedak Nidda Neude Laws Holy City / Places Jerusalem Stifd Hebron Tiberias Synagogue Be Midrash Miqweh Sukka Chevra Cad Holy Temple Tabernacle Important Figures Abraham Isaac Jacob Moses Aaron David Solomon Sara Rebecca Rachel Leah Rabbinical Sagnail Tannaim Amoraim Seyroima Rishonim Acharonim Religious Role Rabbi Rebe Posek Hazzan Dayan Rosh Yeshivah Mohel Cohen Culture and Education Brit Pidyon Haben Bar and Bat Mvaitz Eshiva Kolel Cheder Ritual Objects Sefer Tora Tallit Tefillin Cyclit Kippa Mezuza Menora Shofar Four Species of Etrog Lulav Hadass Arawa Kittel Prayers Sheima (S'ma) Amida Alineu Caddish Minyan Birkat Hamazon Shehecheyanu Hallel Haval Nidre Selishot (S'lichot) Major Holidays Rosh Hashanah Yom Kippur Sukkot Passovers Shavuot Purim Hanukkah Other religions of Judaism and Christian Hinduism Islam Mormonism Of Abrahamic Religion of Judeo-Christian Pluralism Related Themes Jews zionism Israel Criticism of anti-Semitism Anti-Judaism Theology of Jesus Muhammad Judaism prayer) in rabbinical literature. Observant ,התפילה) eighteen'), is the central prayer of the Jewish liturgy. This prayer, among other things, is in Siddur, a traditional Jewish prayer book. Because of its importance, it is simply called hatefila' שמנה עשרה) Constant Prayer), also called Shemoneh Esreh תפילת העמידה :portalvte Amida (Hebrew Jews read Amida at each of the three prayer services on a normal weekday: morning (Shaharit), afternoon (Mincha) and evening (Maariv). -
Should Israel Build the Third Temple?
Mon 15 July 2013 / 9 Av 5773 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Discussion for Tish’a b’Av eve Should Israel build the Third Temple? Background -Tish'a b'Av commemorates the destruction of the two Temples in Jerusalem -The First Temple, destroyed by the Babylonians in 587 BCE -The Second Temple, destroyed by the Romans in 70 CE Also, many other tragedies in Jewish history happened on that day, by accident or design. -For 2000 years Jews have prayed for the rebuilding of the Temple (Bet HaMikdash). -Rebuilding was not possible because the site was controlled by the Romans, Byzantines, Persians, Arabs, Seljuks, Crusaders, Mongols, Mamelukes, Turks, British, and Jordanians. -But Jews control the site today, since 7 June 1967, for the first time since biblical days. -Although most nations feel they have a say in what happens to Jerusalem. -A group called “The Temple Mount Faithful” routinely tries to set up a foundation stone for the Third Temple on Tisha b'Av, and the Israeli police routinely stop them. So, should we rebuild the Temple? Yes: -More and more Jews want it -We long for it daily in traditional Jewish prayers -It's our historical right -It would be a focal point, a rallying point for world Jewry No: -Don't want to go back to sacrificial worship. -Can only be on Temple Mount in Jerusalem (close to Western Wall). But that site is occupied by the Islamic Dome of the Rock and the Al Aqsa Mosque, third holiest site in Islam. Islamists would wage holy war. -
Hallel•Transliterated
THE HALLEL Traditionally, The Hallel is recited after the amidah on the three major festivals (Pesach, Shavu’ot, and Sukkot), Chanukkah, and Rosh Chodesh (the new moon). The Hallel consists primarily of Psalms 113-118. Singing the many melodies written for these psalms adds to the joy of these special days. According to the Talmud (P’sachim 117a, 118a), the prophets established the singing of The Hallel “to commemorate times of national deliverance from peril.…These psalms were singled out as a unit of praise because they contain five fundamental themes of Jewish faith: the Exodus, the Splitting of the Sea, the Giving of the Torah at Sinai, the future Resuscitation of the Dead, and the coming of the Messiah.” The blessing which begins The Hallel is recited first by the leader of the service and then repeated by each person. This is because each person present is required to “read” or “complete” The Hallel for him/herself. The joy of The Hallel is in the participation! Bahrooch ahtah ahdonai %וָּבּר הַָאתּ ההיו elohaynoo melech hah-olaham -ֱא ֵה ניוּ ֶמ ֶל% ָםלוֹעָה , , ahsher kid’shahnoo b-mitsvotahv רֲֶאשׁ דּ6 ְ ָשׁ וּנ =וֹתְצְִבּמ וי .v-tseevahnoo li-kro / li-gmor et hah-hahlayl ִ<וצ )וּ וּנ ִל?@א / וֹרְמגִל ֶאת ַהַהלּ לֵ . Psalm 113 להת י ם גיק Hahl’looYAH יוּלְלַה הּD Hahl’loo ahvday ahdonai, hahl’loo et shaym ahdonai וּלְלַה יGְַעב ההיו , וּלְלַה ֶאת םֵשׁ ההיו : : Y’hee shaym YAH m’vorahch יִ<יה םֵשׁ ההיו %Iֹבְמ may-ahtah v-ahd olahm הַָתּעֵמ ַ<ודע לוֹע ָ ם : Mi-mizrahch shemesh ahd m’vo’o ִמִמּ חMְז ֶשׁ ֶמשׁ דַע וֹאוֹבְמ , , m’hoolahl shaym YAH לָלֻּהְמ םֵשׁ ההיו : : Blessed are You, YAH our God, Author of time and space by whose mitzvot we are hallowed and who invites us to read / complete the Hallel. -
Purim and the Hidden Agenda
Purim and The Hidden Agenda As we approach Purim each year, we sometimes do so in the same exact manner as in previous years; we approach it with no new thoughts and no new insights. This year I would like for us to approach Purim with perhaps a new perspective. There is a concept known as Nistar, being hidden, which is very apropos when discussing Purim and the Megillah. Usually, we discuss the link between Nistar and Purim in the context of costumes and the absence of Hashem’s name in the Megillah. However, I would like to approach it from a slightly different angle than we may have in the past, analyzing why we don’t recite Hallel on Purim. While discussing when Hallel should be recited, the Gemara in both Megillah (14a) and Eirachin (10b) asks why we do not recite Hallel on Purim despite the fact that Purim is a commemoration of the Jews being saved throughout the Persian Empire. In both places, the Gemara gives three answers. The first answer, recorded anonymously in Megillah and sourced to Rabbi Yitzchak in Eirachin posits that such salvations merit the recitation of Hallel only if they occur within the confines of Israel, whereas Purim primarily happened in Shushan. Rav Nachman Bar Yitzchak challenges this position by noting that we recite Hallel on Pesach even though the miracle occurred in Egypt. The Gemara defends this position by stating that the rules of where miracles merit Hallel changed after the land of Israel was sanctified during the conquering that began forty years after Yetziat Mitzrayim. -
Welcome to Spark2, the Tribe Weekly Parsha Activity Sheet for Children's Service Leaders Across the United Synagogue Communiti
Welcome to Spark2, the Tribe weekly parsha activity sheet for Children’s Service Leaders across the United Synagogue communities. Thank you for offering to run a service. The US is very proud of the numerous Children’s Services that are run every week across the UK and this would not happen without you. Spark2 gives you an overview of the weekly parsha, a song, activity, or Dvar Torah linked to the parsha or important event that week. Every children’s service will be different, in terms of how many participants there are, their age range, its length and the varying abilities of the children. Please read through the document and find the activities that will best suit the needs of your group. It is advisable to read it before Shabbat in case there is some preparation that may be needed in advance. I hope you and the children at your service will benefit from Spark2. Please be in touch if you have any queries, feedback or if I can be of any help. With best wishes, Sharon Radley [email protected] SHAVUOT Chag Sameach and welcome to a special Shavuot edition of Spark. Key Facts about Shavuot: Please find below some key facts about Shavuot. You can also use them as the basis for a quiz for the children at your service. Shavuot commemorates the giving of the Torah on Mount Sinai over three thousand years ago. It occurs on the 6th of Sivan and is the culmination of a seven week period of counting the ‘Omer’ which began on Pesach.