Torah Online - Rabbi Tuvia Bolton
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Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin. -
109012839.Pdf
! ------------------------------------------------------------------ Master’s Thesis Religious Roots of Europe ------------------------------------------------------------------- Resident Proselytes, God-Fearers and the Seven Noahide Laws - Making a case for an identification between the ger toshav in traditional Judaism and the sebomenos ton theon in Hellenistic literature - -------------------------------------- Ole Mads Sirks Vevle -------------------------------------- 2013 ! 1 ! Preface The beginning of wisdom is fear of the LORD and knowledge of the Holy One is understanding (Proverbs 9:10) A special thank from my innermost to my wife Judy, without you this present work would have been impossible to accomplish. That’s to say, you make the impossible possible. A very special thank you also to our two daughters, Johanna and Susanna, without you I would have drowned a long time ago. Together, you three make my life better, sweeter and more colorful. I also want to thank my mentor, professor Einar Thomassen, for reminding me to argue soberly. Without you I would be lost in the forest, so thanks for clearing the way, enabling me to write better. Also a special thanks to my fellow RRE student Lloyd Abercrombie, for our discussions and conversations, both off and on, the topic at hand. Your help has enabled me to speak better. I would also like thank the personnel who work at the University library here in Bergen for fulfilling my requests, you have been a highly valued resource. Your help has enabled me to think better. Most importantly, this paper could not have been written if not for the fact that there exist a world, an arena where the soul and the body can come together as one, creating the individual that I refer to as «I». -
Teaching, Prophecy, and the Student Caught Between Them—On the Philosophy of Education of Rav Kook
Teaching, Prophecy, and the Student Caught Between Them—On the Philosophy of Education of Rav Kook Avinoam Rosenak Abstract: This article demonstrates parallels between Rav Kook’s thought and the Platonic position. We meet two different types of students depicted by Rabbi Kook and see the different ways in which he recommends dealing with their problems and the different types of curricular materials that should be offered to them. Understanding Rav Kook’s attitude toward these two types of students must be based on a The Edah Journal deep and wide-ranging inquiry in the areas of aggadah, prophecy, and halakhah that have implications that extend to many matters beyond education. Biography: Dr. Avinoam Rosenak is a lecturer, Department of Jewish Thought in the Hebrew University of Jerusalem. His book, The Prophetic Halakhah, on Rav Kook’s philosophy of halakhah will be published in 2005 by Magnes Press. The Edah Journal 5:1 Edah, Inc. © 2005 Tammuz 5765 Teaching, Prophecy, and the Student Caught Between Them—On the Philosophy of Education of Rav Kook Avinoam Rosenak* I In other words: the problem of forgetting does not apply to understanding, which activates the o what extent can the educational process memory. Through the true act of learning, a T shape a pupil’s personality? Is the pupil’s soul person returns to what was placed within him from a “blank slate” that absorbs the messages the very beginning, and that learning accordingly is transmitted by educators?1 Or might the pupil’s not at risk of being forgotten; the risk applies to character be a given, in which case education need what is written on the “slate.” only adapt curricular materials to the student? In this article, I want to take this argument a step This widely known issue of educational theory has further and note the parallels between Rabbi been raised in connection with the thought of Kook’s thought and the Platonic position. -
Concierge Medicine and Halacha
Concierge Medicine and Halacha Noam Salamon A physician who does not charge for his services is worthless. —Talmud Bava Kama 85a A physician who refuses to treat the indigent is worthy of going to hell. —Rashi, explaining Talmud Kiddushin 82a PRESENTATION OF CONCEPT Over the past few decades, physician frustration has grown over decreased reimbursements, increased malpractice costs, greater onerous administrative paperwork, and additional burdens on the physician.1 This has especially affected primary-care physicians, leading to a reduction in the number of students pursuing a career in primary care. In response, the last few years have seen an upsurge of concierge medicine practices. Concierge, or boutique, medicine charges a fee in exchange for enhanced services and increased access.2 The patient agrees to pay an annual fee, or retainer, to a physician (which is not a substitute for insurance), while the physician in return agrees to pro- vide additional services beyond typical care. This is provided based on the increased availability of the primary-care physician resulting from capping the number of patients that the physician allows in his 1 This article appeared in full in the Spring 5769 edition of the Journal of Halacha and Contemporary Society. The author would like to acknowledge Rabbis Drs. Edward Reichman and Howard Apfel for their helpful input and insights. Noam Salamon attended Yeshivat Kerem B’Yavneh and Yeshiva University. He is currently a second year medical student at the Albert Einstein College of Medicine 273 Wiesen.indb 273 4/28/09 4:12:42 PM 274 And You Shall Surely Heal practice (typically from 3,000–4,000 down to 100–600). -
Maharam of Padua V. Giustiniani; the Sixteenth-Century Origins of the Jewish Law of Copyright
Draft: July 2007 44 Houston Law Review (forthcoming 2007) Maharam of Padua v. Giustiniani; the Sixteenth-Century Origins of the Jewish Law of Copyright Neil Weinstock Netanel* Copyright scholars are almost universally unaware of Jewish copyright law, a rich body of copyright doctrine and jurisprudence that developed in parallel with Anglo- American and Continental European copyright laws and the printers’ privileges that preceded them. Jewish copyright law traces its origins to a dispute adjudicated some 150 years before modern copyright law is typically said to have emerged with the Statute of Anne of 1709. This essay, the beginning of a book project about Jewish copyright law, examines that dispute, the case of the Maharam of Padua v. Giustiniani. In 1550, Rabbi Meir ben Isaac Katzenellenbogen of Padua (known by the Hebrew acronym, the “Maharam” of Padua) published a new edition of Moses Maimonides’ seminal code of Jewish law, the Mishneh Torah. Katzenellenbogen invested significant time, effort, and money in producing the edition. He and his son also added their own commentary on Maimonides’ text. Since Jews were forbidden to print books in sixteenth- century Italy, Katzenellenbogen arranged to have his edition printed by a Christian printer, Alvise Bragadini. Bragadini’s chief rival, Marc Antonio Giustiniani, responded by issuing a cheaper edition that both copied the Maharam’s annotations and included an introduction criticizing them. Katzenellenbogen then asked Rabbi Moses Isserles, European Jewry’s leading juridical authority of the day, to forbid distribution of the Giustiniani edition. Isserles had to grapple with first principles. At this early stage of print, an author- editor’s claim to have an exclusive right to publish a given book was a case of first impression. -
The Corona Ushpizin
אושפיזי קורונה THE CORONA USHPIZIN Rabbi Jonathan Schwartz PsyD Congregation Adath Israel of the JEC Elizabeth/Hillside, NJ סוכות תשפא Corona Ushpizin Rabbi Dr Jonathan Schwartz 12 Tishrei 5781 September 30, 2020 משה תקן להם לישראל שיהו שואלים ודורשים בענינו של יום הלכות פסח בפסח הלכות עצרת בעצרת הלכות חג בחג Dear Friends: The Talmud (Megillah 32b) notes that Moshe Rabbeinu established a learning schedule that included both Halachic and Aggadic lessons for each holiday on the holiday itself. Indeed, it is not only the experience of the ceremonies of the Chag that make them exciting. Rather, when we analyze, consider and discuss why we do what we do when we do it, we become more aware of the purposes of the Mitzvos and the holiday and become closer to Hashem in the process. In the days of old, the public shiurim of Yom Tov were a major part of the celebration. The give and take the part of the day for Hashem, it set a tone – חצי לה' enhanced not only the part of the day identified as the half of the day set aside for celebration in eating and enjoyment of a חצי לכם for the other half, the different nature. Meals could be enjoyed where conversation would surround “what the Rabbi spoke about” and expansion on those ideas would be shared and discussed with everyone present, each at his or her own level. Unfortunately, with the difficulties presented by the current COVID-19 pandemic, many might not be able to make it to Shul, many Rabbis might not be able to present the same Derashos and Shiurim to all the different minyanim under their auspices. -
An Unknown Admission of Plagiarism,Lag Ba
Caught in the Act: An Unknown Admission of Plagiarism While we have had the opportunity to discuss plagiarism on multiple occasions, it is rare in the Jewish world that a plagiarizer is caught and admits their mistake. As such I wanted to discuss such an example. R. Yosef HaKohen Schwartz (1875-1944) was a veracious reader. Many of his responsa are devoted to notes on newly printed seforim. Indeed, the equally well-read bibliophile, R. Reuven Margoliyot, was in the habit of sending his new books for R. Schwartz's comment. Needless to say, if one wished to pick a person's books to appropriate and remain undetected, it is probably not the best strategy to pick someone who reads much of what is published. In this instance, however, that appears to be exactly what happened. One of R. Schwartz's books is devoted to yarhzeit customs, Moad Kol Hayi (Kisvarda, 1925). It is a short book, which is made even shorter by the inclusion of a bunch of approbations, a eulogy, and a responsum. While the book in and of itself is fairly unremarkable, what happened next is. R. Tzvi Hirsch Friedling, who edited a Polish Torah Journal,Ha-Be'ar , published a work that was broader in scope than Schwartz's but also encompassed the same topic as Schwartz covered – yarhzeit customs. Specifically, Friedling, some time after 1928 published Hayyim ha-Nitzchim a collection of sources related to funerary customs as well asyarhzeit . Friedling had published similar likut seforim and, in part recycled some of the approbations he received on a different work, Kiyum ha- Olam, for Hayyim ha-Nitzchim, including an approbation from R. -
1 I. Introduction: the Following Essay Is Offered to the Dear Reader to Help
I. Introduction: The power point presentation offers a number of specific examples from Jewish Law, Jewish history, Biblical Exegesis, etc. to illustrate research strategies, techniques, and methodologies. The student can better learn how to conduct research using: (1) online catalogs of Judaica, (2) Judaica databases (i.e. Bar Ilan Responsa, Otzar HaHokmah, RAMBI , etc.], (3) digitized archival historical collections of Judaica (i.e. Cairo Geniza, JNUL illuminated Ketuboth, JTSA Wedding poems, etc.), (4) ebooks (i.e. HebrewBooks.org) and eReference Encyclopedias (i.e., Encyclopedia Talmudit via Bar Ilan, EJ, and JE), (5) Judaica websites (e.g., WebShas), (5) and some key print sources. The following essay is offered to the dear reader to help better understand the great gains we make as librarians by entering the online digital age, however at the same time still keeping in mind what we dare not loose in risking to liquidate the importance of our print collections and the types of Jewish learning innately and traditionally associate with the print medium. The paradox of this positioning on the vestibule of the cyber digital information age/revolution is formulated by my allusion to continental philosophies characterization of “The Question Concerning Technology” (Die Frage ueber Teknologie) in the phrase from Holderlin‟s poem, Patmos, cited by Heidegger: Wo die Gefahr ist wachst das Retende Auch!, Where the danger is there is also the saving power. II. Going Digital and Throwing out the print books? Critique of Cushing Academy’s liquidating print sources in the library and going automated totally digital online: Cushing Academy, a New England prep school, is one of the first schools in the country to abandon its books. -
Cambridge University Press 978-1-107-09065-1 — Boundaries of Loyalty Saul J
Cambridge University Press 978-1-107-09065-1 — Boundaries of Loyalty Saul J. Berman Index More Information 231 Index Abbaye, 194 29a, 122n.122 Abramson, Shraga, 21n.24 , 114n.95 48b, 121n.121 Adam Chashuv , 120 , 152 , 171 , 186 71a, 22n.38 Agudah, 145n.13 8b, 121n.121 Agunah , 218 Albeck, Chanoch, 25n.52 , 40 , 120n.109 Batzri, Ezra, Rabbi, 203 Alon, Gedalyahu, 9n.18 , 178 Bava Batra Alter, Robert, 193 9a, 122n.122 Amalek , 195 , 211 10b, 122n.124 Amir, A.S., 22n.36 16b, 167n.77 Amital, Yehuda, Rabbi, 107n.77 45a, 17n.3 , 19n.19 Anas , 59 , 166 , 169 , 172 , 173 , 202 , 203 , 55a, 22n.38 206 , 208 173b, 22n.38 Arakhin Bava Kamma 16b, 106n.73 14b, 5n.8 19a, 122n.122 15a, 5n.8 Arkaot , 4 , 207 23b, 17n.3 , 19n.19 Aryeh Leib Hacohen Heller, 142n.3 55b, 14n.31 Asher ben Yechiel, 21n.25 , 42n.10 , 56a, 14n.31 60n.52 , 72 , 100n.47 , 128 , 129n.147 , 58b, 22n.38 131n.153 , 134n.157 , 153n.35 , 220 72b, 194n.14 , 194n.16 Ashi, 13 , 17 , 120 , 171 73a, 194n.14 , 194n.16 Atlas, Shmuel, 78n.1 80b, 12n.23 Auerbach, Shlomo Zalman, 202 81b, 126n.138 Avodah Zarah 88a, 5n.7 6a, 103n.61 92b, 42n.10 6b, 103n.61 112b, 155n.42 13a, 9n.15 , 12n.25 , 13n.28 113a, 111n.84 , 155n.42 13b, 12n.25 , 13n.27 , 13n.28 113b, 16 , 19n.19 , 70n.77 , 111n.84 , 19b, 19n.21 112n.90 20a, 112n.89 114a, 16 , 22n.35 , 70n.77 , 122n.123 26a, 22n.33 117a, 70 , 70n.80 28a, 121n.121 117b, 59n.51 231 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-09065-1 — Boundaries of Loyalty Saul J. -
צב | עב January Tevet | Sh’Vat Capricorn Saturn | Aquarius Saturn
צב | עב January Tevet | Sh’vat Capricorn Saturn | Aquarius Saturn Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 | 17th of Tevet* 2 | 18th of Tevet* New Year’s Day Parashat Vayechi Abraham Moshe Hillel Rabbi Tzvi Elimelech of Dinov Rabbi Salman Mutzfi Rabbi Huna bar Mar Zutra & Rabbi Rabbi Yaakov Krantz Mesharshya bar Pakod Rabbi Moshe Kalfon Ha-Cohen of Jerba 3 | 19th of Tevet * 4* | 20th of Tevet 5 | 21st of Tevet * 6 | 22nd of Tevet* 7 | 23rd of Tevet* 8 | 24th of Tevet* 9 | 25th of Tevet* Parashat Shemot Rabbi Menchachem Mendel Yosef Rabbi Moshe ben Maimon Rabbi Leib Mochiach of Polnoi Rabbi Hillel ben Naphtali Zevi Rabbi Shneur Zalman of Liadi Rabbi Yaakov Abuchatzeira Rabbi Yisrael Dov of Vilednik Rabbi Schulem Moshkovitz Rabbi Naphtali Cohen Miriam Mizrachi Rabbi Shmuel Bornsztain Rabbi Eliyahu Eliezer Dessler 10 | 26th of Tevet* 11 | 27th of Tevet* 12 | 28th of Tevet* 13* | 29th of Tevet 14* | 1st of Sh’vat 15* | 2nd of Sh’vat 16 | 3rd of Sh’vat* Rosh Chodesh Sh’vat Parashat Vaera Rabbeinu Avraham bar Dovid mi Rabbi Shimshon Raphael Hirsch HaRav Yitzhak Kaduri Rabbi Meshulam Zusha of Anipoli Posquires Rabbi Yehoshua Yehuda Leib Diskin Rabbi Menahem Mendel ben Rabbi Shlomo Leib Brevda Rabbi Eliyahu Moshe Panigel Abraham Krochmal Rabbi Aryeh Leib Malin 17* | 4th of Sh’vat 18 | 5th of Sh’vat* 19 | 6th of Sh’vat* 20 | 7th of Sh’vat* 21 | 8th of Sh’vat* 22 | 9th of Sh’vat* 23* | 10th of Sh’vat* Parashat Bo Rabbi Yisrael Abuchatzeirah Rabbi Yehudah Aryeh Leib Alter Rabbi Chaim Tzvi Teitelbaum Rabbi Nathan David Rabinowitz -
Two Types of Shabbat the Judaism Site
Torah.org Two Types of Shabbat The Judaism Site https://torah.org/torah-portion/hamaayan-5763-kisisa/ TWO TYPES OF SHABBAT by Shlomo Katz Hamaayan / The Torah Spring Edited by Shlomo Katz Ki Tissa: Two Types of Shabbat Volume XVII, No. 21 20 Adar I 5763 February 22, 2003 Today's Learning: Temurah 4:3-4 Daf Yomi (Bavli): Shevuot 29 Daf Yomi (Yerushalmi): Pesachim 56 In this week's parashah, we read of the sin of the Golden Calf, of Hashem's plan to destroy Bnei Yisrael, and of Moshe Rabbeinu's prayers that saved them. Hashem offered to make Moshe's descendants into a great nation in place of Bnei Yisrael, but Moshe refused. The Midrash says, "Because Moshe said (32:32), `[And now, if You would but forgive their sin -] and if not, erase me now from Your book that You have written,' Moshe earned that Hashem would answer his prayers when Korach rebelled." R' Avraham Bornstein z"l (1839-1910; the Sochatchover Rebbe and author of several important halachic works) explained: How could Moshe pray for the death of Korach? No doubt, Korach deserved to die, for by challenging Moshe's leadership, he effectively challenged the legitimacy of the Torah that Moshe gave! Yet, his attack on Moshe was very personal. How could Moshe be certain that his own motives in praying for Korach's death were pure? After all, one who prays for harm to come to another Jew risks losing his own life in This World and the World- to-Come! Page: 1 Torah.org Two Types of Shabbat The Judaism Site https://torah.org/torah-portion/hamaayan-5763-kisisa/ In answer, R' Bornstein cited the teaching of the Arizal (R' Yitzchak Luria z"l; 1534-1572) that Moshe did not become the great person that he was in one day. -
Israel Prize
Year Winner Discipline 1953 Gedaliah Alon Jewish studies 1953 Haim Hazaz literature 1953 Ya'akov Cohen literature 1953 Dina Feitelson-Schur education 1953 Mark Dvorzhetski social science 1953 Lipman Heilprin medical science 1953 Zeev Ben-Zvi sculpture 1953 Shimshon Amitsur exact sciences 1953 Jacob Levitzki exact sciences 1954 Moshe Zvi Segal Jewish studies 1954 Schmuel Hugo Bergmann humanities 1954 David Shimoni literature 1954 Shmuel Yosef Agnon literature 1954 Arthur Biram education 1954 Gad Tedeschi jurisprudence 1954 Franz Ollendorff exact sciences 1954 Michael Zohary life sciences 1954 Shimon Fritz Bodenheimer agriculture 1955 Ödön Pártos music 1955 Ephraim Urbach Jewish studies 1955 Isaac Heinemann Jewish studies 1955 Zalman Shneur literature 1955 Yitzhak Lamdan literature 1955 Michael Fekete exact sciences 1955 Israel Reichart life sciences 1955 Yaakov Ben-Tor life sciences 1955 Akiva Vroman life sciences 1955 Benjamin Shapira medical science 1955 Sara Hestrin-Lerner medical science 1955 Netanel Hochberg agriculture 1956 Zahara Schatz painting and sculpture 1956 Naftali Herz Tur-Sinai Jewish studies 1956 Yigael Yadin Jewish studies 1956 Yehezkel Abramsky Rabbinical literature 1956 Gershon Shufman literature 1956 Miriam Yalan-Shteklis children's literature 1956 Nechama Leibowitz education 1956 Yaakov Talmon social sciences 1956 Avraham HaLevi Frankel exact sciences 1956 Manfred Aschner life sciences 1956 Haim Ernst Wertheimer medicine 1957 Hanna Rovina theatre 1957 Haim Shirman Jewish studies 1957 Yohanan Levi humanities 1957 Yaakov