The Book of Esther and Marble [Arranged in Patterns Of] Rows and Circles
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Congregation Torah Ohr 19146 Lyons Road, Boca Raton, FL 33434 (561) 479-4049 ● ● [email protected] Rabbi Benjamin S
February 5 — 11, 2021 23 — 29 Shevat 5781 Congregation Torah Ohr 19146 Lyons Road, Boca Raton, FL 33434 (561) 479-4049 ● www.torahohrboca.org ● [email protected] Rabbi Benjamin S. Yasgur President, Jonas Waizer Office Hours Monday - Thursday 9:00am - 3:00pm, Friday 9:00am - 12noon WEEKDAY TIMES Earliest Davening (Fri-Thurs) 5:53am* Mishna Yomit (in Shul & online) 15 min. before Mincha Earliest Tallit/Tefillin (Fri-Thurs) 6:20am* Mincha/Ma’ariv (Shul & Tent) (S-Th) Shacharit at Shul (starting with Pesukai D’Zimra) 7:30am Shacharit in the Tent (starting with Pesukai D’Zimra) 8:30am Daven Mincha (S-Th) prior to 6:08pm Daf Yomi (online) 8:30am Repeat Kriat Shema after 6:46pm* Chumash Class (online) 9:30am *These are the latest times during the week BS”D CONGREGATION TORAH OHR NEW - UPDATED POLICIES FOR KEEPING OUR COMMUNITY SAFE We enjoy the seasonal return of our cherished congregants, friends, and neighbors. At the same time, let us acknowledge that the Corona-19 pandemic is not yet over. We cannot afford complacency in our sheltered senior community until the pandemic is fully controlled. Considering the situation of pikuach nefesh, the Shul will continue policies that protect all our members. We want you in Shul ASAP. But first, individuals returning to Florida, even from short out-of-state stays, must adhere to the CDC, Florida State and Shul rules: a) Self-isolate for 12 days; DO NOT ATTEND SHUL, including outdoor minyanim. If you have no symptoms after 12 days, please SHABBAT YITRO register to attend shul minyanim. -
Zeraim Tractates Terumot and Ma'serot
THE JERUSALEM TALMUD FIRST ORDER: ZERAIM TRACTATES TERUMOT AND MA'SEROT w DE G STUDIA JUDAICA FORSCHUNGEN ZUR WISSENSCHAFT DES JUDENTUMS HERAUSGEGEBEN VON E. L. EHRLICH BAND XXI WALTER DE GRUYTER · BERLIN · NEW YORK 2002 THE JERUSALEM TALMUD Ή^ίτ τΐίΛη FIRST ORDER: ZERAIM Π',ΙΓΙΪ Π0 TRACTATES TERUMOT AND MA'SEROT ΓτηελΡΏΐ niQnn rnooü EDITION, TRANSLATION, AND COMMENTARY BY HEINRICH W. GUGGENHEIMER WALTER DE GRUYTER · BERLIN · NEW YORK 2002 Die freie Verfügbarkeit der E-Book-Ausgabe dieser Publikation wurde ermöglicht durch den Fachinformationsdienst Jüdische Studien an der Universitätsbibliothek J. C. Senckenberg Frankfurt am Main und 18 wissenschaftliche Bibliotheken, die die Open-Access-Transformation in den Jüdischen Studien unterstützen. ISBN 978-3-11-017436-6 ISBN Paperback 978-3-11-068128-4 ISBN 978-3-11-067718-8 e-ISBN (PDF) 978-3-11-090846-6 e-ISBN (PDF) 978-3-11-067726-3 e-ISBN (EPUB) 978-3-11-067730-0 This work is licensed under the Creative Commons Attribution 4.0 International Licence. For This work is licensed under the Creativedetails go Commons to http://creativecommons.org/licenses/by/4.0/. Attribution 4.0 International Licence. For details go to http://creativecommons.org/licenses/by/4.0/. Das E-Book ist als Open-Access-Publikation verfügbar über www.degruyter.com, Library of Congresshttps://www.doabooks.org Control Number: 2020942816und https://www.oapen.org 2020909307 Bibliographic informationLibrary published of Congress by the Control Deutsche Number: Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Bibliographic information published by the Deutsche Nationalbibliothek DeutscheThe Deutsche Nationalbibliografie; Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data detailedare available bibliographic on the data Internet are available at http://dnb.dnb.de. -
Megillat Esther
The Steinsaltz Megillot Megillot Translation and Commentary Megillat Esther Commentary by Rabbi Adin Even-Israel Steinsaltz Koren Publishers Jerusalem Editor in Chief Rabbi Jason Rappoport Copy Editors Caryn Meltz, Manager The Steinsaltz Megillot Aliza Israel, Consultant Esther Debbie Ismailoff, Senior Copy Editor Ita Olesker, Senior Copy Editor Commentary by Chava Boylan Rabbi Adin Even-Israel Steinsaltz Suri Brand Ilana Brown Koren Publishers Jerusalem Ltd. Carolyn Budow Ben-David POB 4044, Jerusalem 91040, ISRAEL Rachelle Emanuel POB 8531, New Milford, CT 06776, USA Charmaine Gruber Deborah Meghnagi Bailey www.korenpub.com Deena Nataf Dvora Rhein All rights reserved to Adin Steinsaltz © 2015, 2019 Elisheva Ruffer First edition 2019 Ilana Sobel Koren Tanakh Font © 1962, 2019 Koren Publishers Jerusalem Ltd. Maps Editors Koren Siddur Font and text design © 1981, 2019 Koren Publishers Jerusalem Ltd. Ilana Sobel, Map Curator Steinsaltz Center is the parent organization Rabbi Dr. Joshua Amaru, Senior Map Editor of institutions established by Rabbi Adin Even-Israel Steinsaltz Rabbi Alan Haber POB 45187, Jerusalem 91450 ISRAEL Rabbi Aryeh Sklar Telephone: +972 2 646 0900, Fax +972 2 624 9454 www.steinsaltz-center.org Language Experts Dr. Stéphanie E. Binder, Greek & Latin Considerable research and expense have gone into the creation of this publication. Rabbi Yaakov Hoffman, Arabic Unauthorized copying may be considered geneivat da’at and breach of copyright law. Dr. Shai Secunda, Persian No part of this publication (content or design, including use of the Koren fonts) may Shira Shmidman, Aramaic be reproduced, stored in a retrieval system or transmitted in any form or by any means electronic, mechanical, photocopying or otherwise, without the prior written permission of the publisher, except in the case of brief quotations embedded in critical articles or reviews. -
Kol Mevasser
23 Adar II 5779 30 March 2019 KOL MEVASSER Kahal, we have two such Purims that go by the Rabbi’s Message name “Miracle of Tahmasp.” Both commemorate Parashat Shemini victories in which Baghdad was either liberated Shabbat Para In a memorable exchange from from, or spared takeover by, its Persian neighbors. Torah: Lev. 9:1–11:47, Num. 19:1-22 The Lord of the Rings (2001), one When the Jews beheld their salvation, they insti- Hertz 443, 652; Stone 588, 838 of the main characters announces tuted days of rejoicing on which the penitential Haftara (§): Ezek. 36:16–36 that their questing force will march prayers would be skipped. This fell on the 11th Hertz 999–1001; Stone 1216–1217 until nightfall. It sounds appropriate- of Ab, 1638 and the 16th of Tebet, 1733. While Tefillot: Mashiv Haruah, Hakhrazat ly heroic until a member of his band starts com- we still skip the penitential prayers at Kahal on Nisan (Sat) plaining about breakfast. Upon being told that these days, Indo-Iraqis do not observe a third they have already eaten, the upstart whines “well Baghdadi Purim from the 17th of Adar, 1917 "Happy Minyan” Fridays at 5:30 pm what about second breakfast?!” As a laugh bub- that commemorates the British Army’s entry into Every year from March to September, we read Min- bles from the audience and the leader stomps the city during WWI (Musleah, On the Banks of ha at a fixed time on Fridays. New to this year, we ahead, a sympathetic trooper commiserates: “I the Ganga pp. -
The Memory of the Yom Kippur War in Israeli Society
The Myth of Defeat: The Memory of the Yom Kippur War in Israeli Society CHARLES S. LIEBMAN The Yom Kippur War of October 1973 arouses an uncomfortable feeling among Israeli Jews. Many think of it as a disaster or a calamity. This is evident in references to the War in Israeli literature, or the way in which the War is recalled in the media, on the anniversary of its outbreak. 1 Whereas evidence ofthe gloom is easy to document, the reasons are more difficult to fathom. The Yom Kippur War can be described as failure or defeat by amassing one set of arguments but it can also be assessed as a great achievement by marshalling other sets of arguments. This article will first show why the arguments that have been offered in arriving at a negative assessment of the War are not conclusive and will demonstrate how the memory of the Yom Kippur War might have been transformed into an event to be recalled with satisfaction and pride. 2 This leads to the critical question: why has this not happened? The background to the Yom Kippur War, the battles and the outcome of the war, lend themselves to a variety of interpretations. 3 Since these are part of the problem which this article addresses, the author offers only the barest outline of events, avoiding insofar as it is possible, the adoption of one interpretive scheme or another. In 1973, Yom Kippur, the holiest day of the Jewish calendar, fell on Saturday, 6 October. On that day the Egyptians in the south and the Syrians in the north attacked Israel. -
A Bratislava Purim-Schpiel on Purim in the "Old Country," Jewish Boys and Girls Visited Relatives and Norman Adolf to Rece*Ve Puthn Goodies, Called Shalach Mones
A bratislava purim-schpiel On Purim in the "old country," Jewish boys and girls visited relatives and Norman Adolf to rece*ve Puthn goodies, called shalach mones. Those youngsters who could entertain their hosts received a bonus, sometimes real money instead of only Hamantaschen. This minhag (custom) was observed in Bratislava, the capital of Slovakia (formerly Pozsony or Pressburg, a city on the Danube between Vienna and Budapest, in the old Austro-Hungarian Empire). This city was famous in Jewish life for its seat of higher Jewish learning, the Pressburger Yeshivah, headed by the Sofer (Schreiber) hierarchy of rabbanim, commencing with "Chatam (Moshe) Sofer" followed by his son, "K'tav (Avraham Sh'muel Binjamin) Sofer" and by Shevet (Akiva) Sofer, whose Shiurim I attended up to July, 1920 at the "Shier-schtube" on the "Schlossberg". The Jewish community also had many amateur composers, singers, and poets. According to my uncles, my maternal grandfather, Reb Sh'mel Lieberman, who was a shechet (slaughterer) and baal t'filah (prayer leader) in a small (not even a shtetl, but a) doerfel, called Naceg (so small that it felt uplifted to be not far from the shtetl of Duna-Szerdahely), composed and wrote the lyrics of the following Purim-schpiel. The time of the composition is probably around 1905-10. Like the original Hatikvah, it speaks of "loshuv loeretz," "to return to the land," whereas now we no longer have to use the future tense when we speak of the "Return to Israel." (Ed. Note: The music for this purim-schpiel, transcribed from Norman Adolf's tape by Jon Hadden, is available, gratis, from Sh'ma. -
Purim-And-Its-Mitzvot
Purim Origins With celebrations including costumes, skits and songs, noisemakers, and gifts of food, Purim is full of fun! Purim is a joyous holiday that affirms and celebrates Jewish survival and continuity throughout history. The main communal celebration involves a public reading of the Book of Esther (Megillat Esther), which tells the story of the holiday: Under the rule of King Ahashverosh, Haman, the king's adviser, plots to exterminate all of the Jews of Persia. His plan is foiled by Queen Esther and her cousin Mordechai, who ultimately save the Jews of Persia from destruction. The reading of the Megillah typically is a rowdy affair, punctuated by booing and noise-making when Haman's name is read aloud. Purim is an unusual holiday in many respects. First, Esther is the only biblical book in which God is not mentioned. One explanation of why God is not mentioned is that the Purim story shows the ‘hidden’ hand of God in our daily lives. Given this, it is customary to dress up in costumes as we ‘hide’ our identity. Second, Purim, like Chanukah, is viewed as a minor festival according to Jewish custom but has been elevated to a major holiday as a result of the Jewish historical experience. Over the centuries, Haman has come to symbolize every anti-Semite in every land where Jews were oppressed. The significance of Purim lies not so much in how it began, but in what it has become: a thankful and joyous affirmation of Jewish survival. Four Mitzvot: Commandments of Purim Hear the reading of the Megillah (Mikra Megillah) This year you can hear parts of the Megillah at the Purim Shpiel on Thursday, February 25 at 7:00 pm. -
I Heard a Funny Story Recently; Apparently Hitler Consulted with Fortune Tellers
“God Wears Many Masks; Including one with your face!” Shabbat Zachor February 24, 2018; 9 Adar 5778 Rabbi Adam J. Raskin, Congregation Har Shalom I heard a funny story recently; Apparently Hitler consulted with fortune tellers. Once, one of these fortune tellers predicted that Hitler would die on a Jewish holiday. “Really, Hitler said; Which one?” To which the fortune teller responded “Whenever you die it will be a Jewish holiday!” I can’t think of a more appropriate time to tell that joke, which is of course embedded with all kinds of truth and, like much of Jewish humor, a very real dose of pain than on this Shabbat: Shabbat Zachor, when we remember the arch-enemy of the Jewish people, the embodiment of evil and cruelty and inhumanity, the tribe of Amalek. According to tradition a notorious descendent of the Amalekites is none other than the wicked Haman, whose own diabolical plans to destroy the Jewish people of Persia are recorded in the Book of Esther, and our ancestors’ victory over that terrible villain is celebrated on the holiday of Purim this week. Purim is a really peculiar holiday. At first blush it seems like the Jewish version of Halloween. In fact I always say that the best time to buy Purim costumes is on November 1st, when all the excess Halloween attire goes on sale! Purim is a time for carnivals, for dressing up, for acting silly, for eating sweet treats, for parties and se’udas, festive meals to celebrate the occasion. But Purim is also one of those holidays that has a pediatric version, and an adult version; there’s the G-rated Purim that is suitable for all audiences, and the unedited, unabridged, full-length version that is PG-13 or even R-rated. -
Lions and Roses: an Interpretive History of Israeli-Iranian Relations" (2007)
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-13-2007 Lions and Roses: An Interpretive History of Israeli- Iranian Relations Marsha B. Cohen Florida International University, [email protected] DOI: 10.25148/etd.FI08081510 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the International Relations Commons Recommended Citation Cohen, Marsha B., "Lions and Roses: An Interpretive History of Israeli-Iranian Relations" (2007). FIU Electronic Theses and Dissertations. 5. https://digitalcommons.fiu.edu/etd/5 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida LIONS AND ROSES: AN INTERPRETIVE HISTORY OF ISRAELI-IRANIAN RELATIONS A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in INTERNATIONAL RELATIONS by Marsha B. Cohen 2007 To: Interim Dean Mark Szuchman College of Arts and Sciences This dissertation, written by Marsha B. Cohen, and entitled Lions and Roses: An Interpretive History of Israeli-Iranian Relations, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this dissertation and recommend that it be approved. _______________________________________ -
Be Read, but Not Translated (M
CHAPTER FIFTEEN לא מתרגם בציבורא—NOT TO BE TRANSLATED IN PUBLIC Introduction The subject of “forbidden targumim” has been discussed periodically in papers devoted to the specific topic, as well as in more general studies of the relationship between the targumim and other rabbinic literature.1 The point of departure of these studies has understandably been the lists contained in the Tannaitic sources and the discussion of those lists in the Babylonian and Palestinian Talmuds. Much effort has been expended in trying to establish a “correct version” of the lists, in identifying the passages in question, and in search of a rationale for each of the particular forbidden items. As readily observed, there is almost complete unanimity among the rabbinic lists regarding the passages in the Pentateuch that “may The Mishnah .נקראין ואינן מתרגמין ”,be read, but not translated (m. Megillah 4:10), Tosefta (t. Megillah 4:35 ff ), and the later Talmudic sources2 all agree that the “Story of Reuben” (Gen 35:22) and the “sec- ond account of the [golden] calf” (Exod 32:21–35) fall into this cat- egory. The only other Pentateuchal passage assigned to this group is “the priestly blessing” (Num 6:24–26), according to the Babylonian and Palestinian Talmuds (b. Megillah 25b; y. Megillah 75c). But this seems to be based upon a compounded error. J. Heinemann has argued rather convincingly that the statement regarding the “priestly blessing” was not originally related to the weekly Torah reading or its rendition 1 E.g., A. Geiger, Urschrift und Übersetzungen der Bibel (Breslau, 1857), pp. -
The Story of Purim
The Story of Purim Created by R’ Levi Solomon [email protected] Sources taken from www.aish.com & www.tzivos-hashem.org The Story of Purim The story of Purim took place over 2000 years ago, when the Jewish people were living in Persia. It was a hard time. The First Beit Hamikdash in Yerushalaim had been destroyed and lay in ruins. The Jews had been driven out of Israel, and exiled to Babylon, where they had to start a new life. For 70 years, they struggled to make a living in a foreign land. פרק א' CHAPTER 1 -- KING ACHASHVEROSH THROWS A PARTY 1. A lavish six-month celebration marks the third year in the reign of Achashverosh, king of Persia. 2. Queen Vashti refuses the king's request to appear at the celebration and display her beauty for the assembled guests. Achashverosh has her killed 3. The king's advisors suggest that Vashti be replaced with a new queen. Achashveirosh was a powerful king of Persia. He conquered Babylon, and moved his capitol city to Shushan, where he ruled over almost the entire world -- 127 countries in all, from India (Hodu) in the east to Ethiopia (Kush) in the west. It was the largest kingdom in the world The prophecies of Yirmiyahu Hanavi - that the exile would end, and that the Beit Hamikdash would be rebuilt did not seem to be happening. Sadly, the Jews wondered if they would ever return to Yerushalaim, and their homes in the Holy Land. King Achashveirosh made a huge feast. He miscalculated the 70 years and thought that the Jews would never be able to return to Eretz Yisroel. -
Is There an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E
Is there an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E. MOSES This paper is an appendix to the paper "Annual and Triennial Systems For Reading The Torah" by Rabbi Elliot Dorff, and was approved together with it on April 29, 1987 by a vote of seven in favor, four opposed, and two abstaining. Members voting in favor: Rabbis Isidoro Aizenberg, Ben Zion Bergman, Elliot N. Dorff, Richard L. Eisenberg, Mayer E. Rabinowitz, Seymour Siegel and Gordon Tucker. Members voting in opposition: Rabbis David H. Lincoln, Lionel E. Moses, Joel Roth and Steven Saltzman. Members abstaining: Rabbis David M. Feldman and George Pollak. Abstract In light of questions addressed to the Committee on Jewish Law and Standards from as early as 1961 and the preliminary answers given to these queries by the committee (Section I), this paper endeavors to review the sources (Section II), both talmudic and post-talmudic (Section Ila) and manuscript lists of sedarim (Section lib) to set the triennial cycle in its historical perspective. Section III of the paper establishes a list of seven halakhic parameters, based on Mishnah and Tosefta,for the reading of the Torah. The parameters are limited to these two authentically Palestinian sources because all data for a triennial cycle is Palestinian in origin and predates even the earliest post-Geonic law codices. It would thus be unfair, to say nothing of impossible, to try to fit a Palestinian triennial reading cycle to halakhic parameters which were both later in origin and developed outside its geographical sphere of influence. Finally in Section IV, six questions are asked regarding the institution of a triennial cycle in our day and in a short postscript, several desiderata are listed in order to put such a cycle into practice today.