Davening with a Minyan
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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. -
Torah Weekly
ב ס ״ ד Torah All the Mitzvos in Ki Teitzei concludes with the material world, it is confronted obligation to remember “what by challenges that may require Weekly Parshat Ki Teitzei Amalek did to you on the road, it to engage in battle. Seventy-four of the Torah’s on your way out of Egypt. For there are two aspects to August 15-21 2021 613 commandments (mitzvot) material existence. Our world 7 Elul – 13 Elul, 5781 are in the Parshah of Ki Teitzei. was created because G-d Torah Reading: These include the laws of the “desired a dwelling in the lower Ki Teitzei: Deuteronomy 21:10 - beautiful captive, the War and Peace: Will a worlds,” i.e., the physical 26:19 inheritance rights of the Haftarah: Dove Grow Claws? universe can serve as a dwelling Isaiah 54:1-54:10 firstborn, the wayward and for G-d, a place where His rebellious son, burial and Every day, we conclude essence is revealed. But as the dignity of the dead, returning a the Shemoneh Esreh prayers by term “lower worlds” implies, PARSHAT Ki Teitzei praising G-d “who blesses His lost object, sending away the G-d’s existence is not readily We have Jewish mother bird before taking her people Israel with peace.” And apparent in our environment. when describing the Calendars. If you young, the duty to erect a safety On the contrary, the material would like one, fence around the roof of one’s blessings G-d will bestow upon nature of the world appears to please send us a home, and the various forms of us if we follow His will, our preclude holiness. -
Pandemic Passover 2.0 Answer to This Question
Food for homeless – page 2 Challah for survivors – page 3 Mikvah Shoshana never closed – page 8 Moving Rabbis – page 10 March 17, 2021 / Nisan 4, 5781 Volume 56, Issue 7 See Marking one year Passover of pandemic life Events March 16, 2020, marks the day that our schools and buildings closed last year, and our lives were and drastically changed by the reality of COVID-19 reaching Oregon. As Resources the soundtrack of the musical “Rent” put it: ~ pages Congregation Beth Israel clergy meet via Zoom using “525,600 minutes, how 6-7 CBI Passover Zoom backgrounds, a collection of which do you measure a year?” can be downloaded at bethisrael-pdx.org/passover. Living according to the Jewish calendar provides us with one Pandemic Passover 2.0 answer to this question. BY DEBORAH MOON who live far away. We measure our year by Passover will be the first major Congregation Shaarie Torah Exec- completing the full cycle Jewish holiday that will be celebrated utive Director Jemi Kostiner Mansfield of holidays and Jewish for the second time under pandemic noticed the same advantage: “Families rituals. Time and our restrictions. and friends from out of town can come need for our community Since Pesach is traditionally home- together on a virtual platform, people and these rituals haven’t stopped in this year, even based, it is perhaps the easiest Jewish who normally wouldn’t be around the though so many of our usual ways of marking these holiday to adapt to our new landscape. seder table.” holy moments have been interrupted. -
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«. -
Shulchan Arukh Amy Milligan Old Dominion University, [email protected]
Old Dominion University ODU Digital Commons Women's Studies Faculty Publications Women’s Studies 2010 Shulchan Arukh Amy Milligan Old Dominion University, [email protected] Follow this and additional works at: https://digitalcommons.odu.edu/womensstudies_fac_pubs Part of the History of Religions of Western Origin Commons, Liturgy and Worship Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Yiddish Language and Literature Commons Repository Citation Milligan, Amy, "Shulchan Arukh" (2010). Women's Studies Faculty Publications. 10. https://digitalcommons.odu.edu/womensstudies_fac_pubs/10 Original Publication Citation Milligan, A. (2010). Shulchan Arukh. In D. M. Fahey (Ed.), Milestone documents in world religions: Exploring traditions of faith through primary sources (Vol. 2, pp. 958-971). Dallas: Schlager Group:. This Book Chapter is brought to you for free and open access by the Women’s Studies at ODU Digital Commons. It has been accepted for inclusion in Women's Studies Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. Spanish Jews taking refuge in the Atlas Mountains in the fifteenth century (Spanish Jews taking refuge in the Atlas Mountains, illustration by Michelet c.1900 (colour litho), Bombled, Louis (1862-1927) / Private Collection / Archives Charmet / The Bridgeman Art Library International) 958 Milestone Documents of World Religions Shulchan Arukh 1570 ca. “A person should dress differently than he does on weekdays so he will remember that it is the Sabbath.” Overview Arukh continues to serve as a guide in the fast-paced con- temporary world. The Shulchan Arukh, literally translated as “The Set Table,” is a compilation of Jew- Context ish legal codes. -
Hilkhot Teshuva 2:3 Specifying the Sin As Part of Verbal Confession by David Silverberg
Hilkhot Teshuva 2:3 Specifying the Sin as Part of Verbal Confession By David Silverberg Maimonides rules that the obligation of viduy – verbally confessing one's sin – requires that one mention the specific offense he has committed. One does not fulfill the mitzva of confession with the generic declaration, "I have sinned"; it is necessary for a sinner to specifically state the wrong he had committed for which he expresses remorse. Maimonides cites as the Biblical source for this requirement Moshe's plea to the Almighty in the aftermath of the sin of the golden calf: "Indeed, this nation has committed a grievous sin – they made for themselves a golden deity" (Shemot 32:31). Moshe, confessing on behalf of Benei Yisrael, does not merely acknowledge that they "committed a grievous sin," but also specifies that sin: "they made for themselves a golden deity." This suggests that viduy requires specific confession, rather than a generic admission of guilt. This installment will first explore the Talmudic background to Maimonides' ruling, and then briefly assess the broader conceptual issues relevant to this halakha. Rabbi Akiva and Rabbi Yehuda ben Bava As the commentators note, Maimonides here follows the ruling cited by the Talmud in Masekhet Yoma (86b) in the name of Rabbi Yehuda ben Bava, who requires specifying one's sin as part of confession and draws proof from Moshe's plea as mentioned above. However, the Talmud then proceeds to present the opposing view, cited in the name of Rabbi Akiva, who held that a penitent sinner need not specify his sin. -
Minyan Vs. Medicine ... משנה שלוחי מצוה פטורין מן הסוכה ... " רט לעוסק במצוה פ
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, דאי אשמעינן התם משום דלא מטא זמן חיובא דפסח, אבל הכא דמטא זמן קריאת שמע אימא לא, צריכא. ואי אשמעינן הכא משום דליכא כרת, אבל התם דאיכא כרת אימא לא, 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. -
History of Jewish Liturgy Schiffman
Kol Hamevaser Halakhah and Minhag History and Liturgy: The Evolution of Multiple Prayer Rites BY: Dr. Lawrence H. Schiffman (or nineteen) benedictions of the Amidah , and pire, Greece and European Turkey until the 16 th in the newly-emerging Sephardic and Ashke - the closing of the last Amidah blessing with century or perhaps later, when it was pushed nazic communities. For reasons that are not he family tree of Jewish liturgy – the “oseh ha-shalom ” (He Who makes peace) in out by the Sephardic rite as a result of immi - totally clear, the version of Rav Sa’adyah typ - siddur and the mahazor (as it is cor - place of “ ha-mevarekh et ammo Yisrael ba- gration of expelled Sephardim and of the later ifies the Babylonian liturgy as it was exported Trectly vocalized) – is a long and com - shalom ” (He Who blesses His nation Israel Kabbalistic and halakhic influences of the with other Babylonian halakhic traditions to plex one. It spans the entire history of the with peace). A further important feature was Shulhan Arukh . This rite, like the Sephardic, the emerging Jewish communities of the Iber - Jewish experience, from the earliest origins of the role of Byzantine period piyyut . Poetry places the Hodu section before Barukh she- ian Peninsula. the Jewish people to the present day. The story was a prominent part of the liturgy of the Sec - Amar , inserts “ ve-yatsmah purkaneih vi- The so-called Babylonian rite is reflected of the many Jewish prayer rites ( nusha’ot ) is ond Temple period, as is evidenced in sectarian yekarev meshiheih u-parek ammeih in the Sephardic prayer book, originally of the in fact the story of the diffusion of the Jewish texts and fragments preserved in Tannaitic lit - be-rahmateih le-dor va-dor ” (may He cause Iberian Peninsula, which, after the expulsion people and their tradition throughout the world erature. -
R' Yosef Karo
5776 - bpipn mdxa` [email protected] 1 c‡qa R’ YOSEF CARO (1488-1575) HALACHIST AND MYSTIC `iypd zqpk zia df mze` xywn dz` ik dlawae wqtae ,zetqeze i'yx dxnba dpyna dxeza dyer dz` xy`k jzxeza un`e wfg okl 1. jzqpxt ik xtqn oi` minrt jl izxn` xak ik zepefna xrhvz l`e .jzaehe jnely miyxec mexn ik`ln lke .dfa izceare iz`xie izxezae ia wacz ik wx jipiipr lka c`n gbyen dz` ik ,xac xqgz `l ,zpnefn 258 mixyin cibn The Maggid (see below) praised R’ Yosef Caro’s ability to tie together psak and kabbala in his commentary A] HISTORICAL CONTEXT 1391 Jews begin to leave Spain to settle in Eretz Yisrael. 1486 Rav Ovadia of Bartinura leaves Italy to settle in Yerushalayim. 1492 Spanish expulsion and immigration to Italy, Greece, Turkey, Holland and Eretz Yisrael. 1505 Leadership in Eretz Yisrael moves towards Tzfat (majority Sefardi).1 1516 Ottoman conquest of Eretz Yisrael - relatively benign conditions for the Jews. 1524 Rav Ya’akov Bei Rav settles in Tzfat and establishes a large yeshiva. B] BIOGRAPHY 1488 Born in Toledo, Spain. 1492 Fled with his family in the Great Expulsion and settled in Portugal. 1497 Expelled from Portugal with his family, eventually settling in Constantinople c. 1500 Received a full talmudic training from his father (R’ Efraim) and uncle (R’ Yitzchak). c.1510s Studied in Egypt under Rav Ya’akov Bei Rav. 1520-2 Moved to Adrianople, Turkey. There he met the radical and false Messiah Shlomo Molcho. 1522 Began work on the Beit Yosef. -
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. -
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 .................................................................................... -
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.