Does a Second Century Rabbi's Teaching Methods and Process
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ONEIROCRITICS and MIDRASH on Reading Dreams and the Scripture
ONEIROCRITICS AND MIDRASH On Reading Dreams and the Scripture Erik Alvstad A bstr act In the context of ancient theories of dreams and their interpretation, the rabbinic literature offers particularly interesting loci. Even though the view on the nature of dreams is far from un- ambiguous, the rabbinic tradition of oneirocritics, i.e. the discourse on how dreams are interpreted, stands out as highly original. As has been shown in earlier research, oneirocritics resembles scriptural interpretation, midrash, to which it has lent some of its exegetical rules. This article will primarily investigate the interpreter’s role in the rabbinic practice of dream interpretation, as reflected in a few rabbinic stories from the two Talmuds and from midrashim. It is shown that these narrative examples have some common themes. They all illustrate the polysemy of the dream-text, and how the person who puts an interpretation on it constructs the dream’s significance. Most of the stories also emphasize that the outcome of the dream is postponed until triggered by its interpretation. Thus the dreams are, in a sense, pictured as prophetic – but it is rather the interpreter that constitutes the prophetic instance, not the dream itself. This analysis is followed by a concluding discussion on the analogical relation between the Scripture and the dream-text, and the interpretative practices of midrash and oneirocritics. he striking similarities between the rabbinic traditions of Scriptural exegesis, midrash, and the rabbinic practice of Tdream interpretation, -
Some Highlights of the Mossad Harav Kook Sale of 2017
Some Highlights of the Mossad HaRav Kook Sale of 2017 Some Highlights of the Mossad HaRav Kook Sale of 2017 By Eliezer Brodt For over thirty years, starting on Isru Chag of Pesach, Mossad HaRav Kook publishing house has made a big sale on all of their publications, dropping prices considerably (some books are marked as low as 65% off). Each year they print around twenty new titles. They also reprint some of their older, out of print titles. Some years important works are printed; others not as much. This year they have printed some valuable works, as they did last year. See here and here for a review of previous year’s titles. If you’re interested in a PDF of their complete catalog, email me at [email protected] As in previous years, I am offering a service, for a small fee, to help one purchase seforim from this sale. The sale’s last day is Tuesday. For more information about this, email me at Eliezerbrodt-at-gmail.com. Part of the proceeds will be going to support the efforts of the Seforim Blog. What follows is a list and brief description of some of their newest titles. 1. הלכות פסוקות השלם,ב’ כרכים, על פי כת”י ששון עם מקבילות מקורות הערות ושינויי נוסחאות, מהדיר: יהונתן עץ חיים. This is a critical edition of this Geonic work. A few years back, the editor, Yonason Etz Chaim put out a volume of the Geniza fragments of this work (also printed by Mossad HaRav Kook). 2. ביאור הגר”א ,לנ”ך שיר השירים, ב, ע”י רבי דוד כהן ור’ משה רביץ This is the long-awaited volume two of the Gr”a on Shir Hashirim, heavily annotated by R’ Dovid Cohen. -
12 Torah Pesukim & Maamorei Chazal
Here are many of Judaism’s fundamental beliefs brought forth through 12 Torah Pesukim and Maamorei Chazal (teachings of the Sages) which are impor- For tant for every child to know and recite each day. Torah LevI Please check off each box when memorized. 1. TORAH TZIVAH LONU MOSHE MOROSHOH KEHILAS YAAKOV “The Torah that Moshe commanded us is the heritage of the congregation of Yaakov.” (Deuteronomy 33:4) 2. SHEMA YISROEL, AD-DO-NOI ELO-HAI-NOO, AH-DO-NOI ECHOD “Hear O Israel, G-d is our L-rd, G-d is One.” (Deuteronomy 6:4) 3. B’CHOL DOR VODOR CHAYOV ODOM LEEROS ES ATZMO KI-EELOO HOO YOTZO MEE-MITZROYIM “In every generation one must look upon himself as if he personally had gone out of Egypt .” (Pesachim 116b) 4. KOL YIS-RO-EL YEISH LO-HEM CHEI-LEK L-O-LAM HA-BOH SHE-NE- E-MAR V-AMEICH KOO-LAM TZADIKIM, L-O-LAM YIR-SHOO O-RETZ, NEIT-ZER MA-TO-AIY MA’A-SEI YO-DYE LE-HIS-PO-EIR “All Israel have a share in the World To Come, as it is stated (Isaiah 60:21): ‘And Your people are tzadikkim (righteous).’ They shall inherit the land for- ever. They are the branch of My planting, the work of My hands, in which I take pride.” (Sanhedrin 90a) 5. KEE KOROV AILECHO HADOVOR ME’OD B’FEECHO U’VIL’VOVCHO LA’ASOSO “It is within your close reach to follow the Torah in speech, feeling and deed.” (Deuteronomy. 30:14). 6. -
Stolen Talmud
History of Jewish Publishing, Week 3: Modern Forgeries R' Mordechai Torczyner – [email protected] Pseudepigraphy 1. Avot 6:6 One who makes a statement in the name of its original source brings redemption to the world, as Esther 2:22 says, "And Esther told the king, in the name of Mordechai." 2. Jerusalem Talmud, Shabbat 6:1 Rabbi Avahu cited Rabbi Yochanan: One may teach his daughter Greek; this is ornamental for her. Shimon bar Abba heard this and said, "Because Rabbi Avahu wants to teach his daughter Greek, he hung this upon Rabbi Yochanan." Rabbi Avahu heard this and said, "May terrible things happen to me, if I did not hear this from Rabbi Yochanan!" 3. Talmud, Pesachim 112a If you wish to be strangled, hang yourself by a tall tree. Besamim Rosh 4. Responsa of Rabbeinu Asher ("Rosh") 55:9 The wisdom of philosophy and the wisdom of Torah and its laws do not follow the same path. The wisdom of Torah is a tradition received by Moses from Sinai, and the scholar will analyze it via the methods assigned for its analysis, comparing one matter and another. Even where this does not match natural wisdom, we follow the tradition. Philosophical wisdom is natural, with great scholars who established natural arguments, and in their great wisdom they dug deeper and corrupted (Hosea 9:9) and needed to deny the Torah of Moses, for the Torah is entirely unnatural and revelatory. Regarding this it is stated, 'You shall be pure with HaShem your Gd,' meaning that even if something is outside of natural logic, you should not doubt the received tradition, but walk before Him in purity. -
Philo Ng.Pdf
PHILO AND THE NAMES OF GOD By A. MARMORSTEIN,Jews College, London IN A recent work on the allegorical exegesis of Philo of Alexandria' Philo's views and teachings as to the Hebrew names of God are once more discussed and analyzed. The author repeats and shares the old opinion, elaborated and propagated by Zacharias Frankel and others that Philo was more or less ignorant of the Hebrew tongue. Philo's treat- ment of the divine names is put in the first line of witnesses to corroborate this literary verdict. This question touches wider and more important problems than the narrow ques- tion whether Philo knew Hebrew, or not,2 and if the former is the case how far his knowledge, and if the latter is true how far his ignorance went. For the theologians generally some important historical and theological problems, for Jewish theology especially, besides these, literary and relig- ious questions as to the date and origin of religious concep- tions, and the antiquity and value of our sources are involved. Philo is criticized for having no idea2 of the equivalent names used by the LXX for the Tetragrammaton and Elohim respectively. The former is translated KVptOS, the latter 4hos. This omission is the more serious since the distinction between these two names is one of Philo's chief doctrines. We are referred to a remark made by Z. Frankel about ' Edmund Stein, Die allegorische Exegese des Philo aus Alexandreia; Giessen, 1929. (Beihefte Zur ZAW. No. 51.) 2 Ibid., p. 20, for earlier observations see G. Dalman, Adonaj, 59.1, Daehne, Geschichtliche Darstellung, I 231, II 51; Freiidenthal, Alexander Polyhistor, p. -
A Case Study of a Teacher Education Programme Tengku Sarina
Teaching and learning experiences in Malaysian higher education: A case study of a teacher education programme Tengku Sarina Aini Tengku Kasim A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) 2012 School of Education Te Kura Matauranga TABLE OF CONTENTS LIST OF FIGURES .....................................................................................................viii LIST OF TABLES ......................................................................................................... ix ATTESTATION OF AUTHORSHIP ........................................................................... x ACKNOWLEDGEMENTS .......................................................................................... xi ABSTRACT ..................................................................................................................xiii CHAPTER 1 .................................................................................................................... 1 INTRODUCTION ........................................................................................................... 1 1.1 Introduction ............................................................................................................ 1 1.2 Background to this study ....................................................................................... 1 1.3 Personal qualifications and professional experience ............................................. 5 1.4 Personal assumptions ............................................................................................ -
The Relationship Between Targum Song of Songs and Midrash Rabbah Song of Songs
THE RELATIONSHIP BETWEEN TARGUM SONG OF SONGS AND MIDRASH RABBAH SONG OF SONGS Volume I of II A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2010 PENELOPE ROBIN JUNKERMANN SCHOOL OF ARTS, HISTORIES, AND CULTURES TABLE OF CONTENTS VOLUME ONE TITLE PAGE ............................................................................................................ 1 TABLE OF CONTENTS ............................................................................................. 2 ABSTRACT .............................................................................................................. 6 DECLARATION ........................................................................................................ 7 COPYRIGHT STATEMENT ....................................................................................... 8 ACKNOWLEDGMENTS AND DEDICATION ............................................................... 9 CHAPTER ONE : INTRODUCTION ........................................................................... 11 1.1 The Research Question: Targum Song and Song Rabbah ......................... 11 1.2 The Traditional View of the Relationship of Targum and Midrash ........... 11 1.2.1 Targum Depends on Midrash .............................................................. 11 1.2.2 Reasons for Postulating Dependency .................................................. 14 1.2.2.1 Ambivalence of Rabbinic Sources Towards Bible Translation .... 14 1.2.2.2 The Traditional -
The Book of Daniel and Its Canonical Variance: How a Hermeneutic of Wisdom Keeps the Book “Mobile”
1 The Book of Daniel and Its Canonical Variance: How a Hermeneutic of Wisdom Keeps the Book “Mobile” For an Old Testament book, Daniel exhibits some strange features. Given these features, it would clearly be an understatement to label the book, “mysterious.” Some enclaves of higher critical study have endeavored to organize these puzzling features in an attempt to solve them. But between allegations of pseudonimity, vaticinium ex eventu, bi-lingual constructions, late Greek additions, and a host of other supposed difficulties, we can understand Brevard Childs’s amazement that these critical endeavors have produced little theological fruit.1 However, one issue in the book of Daniel has the potential to bear such fruit. The canonical variance or “dual-placement” of Daniel in certain Old Testament arrangements (the Prophets in Greek/Latin orders and the Writings in the MT/Rabbinic orders) is a phenomenon that requires attention. I submit that the book of Daniel naturally fits in the Writings and that the book’s canonical shaping stands as a warrant for such placement. My initial approach to Daniel’s placement in the Hebrew canon requires two things. First, an assessment of the book in light of Old Testament canonical formation is essential, looking at proposed models and extra-biblical sources which accord Daniel the mantle of prophet. Next, we must assess the book’s canonical shaping: this includes a close look at a “hermeneutic of wisdom.” Based on these two assessments, we can better construe how Daniel might settle in the Writings, on both historical and theological grounds. I. THE BOOK OF DANIEL IN CANONICAL FORMATION 1. -
Syllabus, Deuterocanonical Books
The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Caravaggio. Saint Jerome Writing (oil on canvas), c. 1605-1606. Galleria Borghese, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Traditional Authors: Various Traditional Dates Written: c. 250-100 B.C. Traditional Periods Covered: c. 250-100 B.C. Introduction The Deuterocanonical books are those books of Scripture written (for the most part) in Greek that are accepted by Roman Catholic and Eastern Orthodox churches as inspired, but they are not among the 39 books written in Hebrew accepted by Jews, nor are they accepted as Scripture by most Protestant denominations. The deuterocanonical books include: • Tobit • Judith • 1 Maccabees • 2 Maccabees • Wisdom (also called the Wisdom of Solomon) • Sirach (also called Ecclesiasticus) • Baruch, (including the Letter of Jeremiah) • Additions to Daniel o “Prayer of Azariah” and the “Song of the Three Holy Children” (Vulgate Daniel 3: 24- 90) o Suzanna (Daniel 13) o Bel and the Dragon (Daniel 14) • Additions to Esther Eastern Orthodox churches also include: 3 Maccabees, 4 Maccabees, 1 Esdras, Odes (which include the “Prayer of Manasseh”) and Psalm 151. -
The Name of God the Golem Legend and the Demiurgic Role of the Alphabet 243
CHAPTER FIVE The Name of God The Golem Legend and the Demiurgic Role of the Alphabet Since Samaritanism must be viewed within the wider phenomenon of the Jewish religion, it will be pertinent to present material from Judaism proper which is corroborative to the thesis of the present work. In this Chapter, the idea about the agency of the Name of God in the creation process will be expounded; then, in the next Chapter, the various traditions about the Angel of the Lord which are relevant to this topic will be set forth. An apt introduction to the Jewish teaching about the Divine Name as the instrument of the creation is the so-called golem legend. It is not too well known that the greatest feat to which the Jewish magician aspired actually was that of duplicating God's making of man, the crown of the creation. In the Middle Ages, Jewish esotericism developed a great cycle of golem legends, according to which the able magician was believed to be successful in creating a o ?� (o?u)1. But the word as well as the concept is far older. Rabbinic sources call Adam agolem before he is given the soul: In the first hour [of the sixth day], his dust was gathered; in the second, it was kneaded into a golem; in the third, his limbs were shaped; in the fourth, a soul was irifused into him; in the fifth, he arose and stood on his feet[ ...]. (Sanh. 38b) In 1615, Zalman �evi of Aufenhausen published his reply (Jii.discher Theriak) to the animadversions of the apostate Samuel Friedrich Brenz (in his book Schlangenbalg) against the Jews. -
Downloaded Onto My Personal Computer; Transcribed; and Kept Under Password Following UBC BREB Guidelines
Muslim–Canadian Educator’s Pedagogies: Tools for Teaching, Learning, and Transforming by Claire Alkouatli B.Sc., University of Victoria, 1995 M.A., University of British Columbia, 2015 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF Doctor of Philosophy in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Human Development, Learning and Culture) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2020 © Claire Alkouatli, 2020 The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled: Muslim–Canadian Educator’s Pedagogies: Tools for Teaching, Learning, & Transforming submitted in partial fulfillment of the requirements by Claire Alkouatli for the degree of Doctor of Philosophy in Human Development, Learning, and Culture Examining Committee: Dr. Jasmin Zine, Professor, Sociology and Muslim Studies, Wilfrid Laurier University Supervisor Dr. Ali Abdi, Professor, Department of Educational Studies (EDST), UBC Supervisory Committee Member Dr. Barbara Weber, Associate Professor, HDLC, EPSE, UBC Supervisory Committee Member Dr. Deborah Butler, Professor, HDLC, EPSE, UBC University Examiner Dr. Samuel Rocha, Associate Professor, EDST, UBC University Examiner Dr. Mohamad Abdalla, Professor, Islamic Studies, University of South Australia External Examiner ii Abstract Islamic Education is a topic often clouded by stereotypes, misperceptions, and charges of antiquation and indoctrination, yet little empirical research -
Adaptive Talmud Session #2: Identifying Technical Vs
Adaptive Talmud Session #2: Identifying Technical vs. Adaptive Challenges The Day They Fired the Head of the Academy Rabba Yaffa Epstein April 1, 2020/ 7 Nissan 5780 Background on Rabban Gamliel and Rebbe Yehosha from Encylopaedia Judaica Gamaliel, Rabban, Encyclopedia Judaica, Second Edition, Volume 7, Pp. 365-366 Gamaliel, Rabban, the name and title of six sages, descendants of *Hillel, who filled the office of nasi in Ereẓ Israel. RABBAN GAMALIEL II, also called Rabban Gamaliel of Jabneh, grandson of (1), succeeded *Johanan b. Zakkai as nasi c. 80 C.E. He saw his life’s work as the strengthening of the new center at Jabneh and the concentration and consolidation of the people around the Torah, constituting an authority that would be capable of filling the place of the Temple and of the Sanhedrin which had met in the Chamber of Hewn Stones. To this end he worked energetically for the elevation of the dignity of the nasi’s office, and for the unification of halakhah. The Talmud reports a heavenly voice “that was heard in Jabneh” establishing the halakhah in accordance with Bet Hillel (Er. 13b; TJ, Ber. 1:7, 3b), corresponding to the aims of much of Gamaliel’s activity. It also describes his vigorous exertions as not directed to increasing his own honor or that of his household, but rather to preserving the unity of the nation and the Torah (BM 59b). In his private life and in his personal relationships he was modest and easygoing, showed love and respect toward his pupils and friends, and even to his slave, and was tolerant of gentiles (Tosef, BK 9:30; Ber.