Proximate Cause in American and Jewish Law Steven F
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A USER's MANUAL Part 1: How Is Halakhah Organized?
TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning. -
The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos. -
TRANSGENDER JEWS and HALAKHAH1 Rabbi Leonard A
TRANSGENDER JEWS AND HALAKHAH1 Rabbi Leonard A. Sharzer MD This teshuvah was adopted by the CJLS on June 7, 2017, by a vote of 11 in favor, 8 abstaining. Members voting in favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Avram Reisner, and Iscah Waldman. Members abstaining: Rabbis Noah Bickart, Baruch Frydman- Kohl, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, and Paul Plotkin. שאלות 1. What are the appropriate rituals for conversion to Judaism of transgender individuals? 2. What are the appropriate rituals for solemnizing a marriage in which one or both parties are transgender? 3. How is the marriage of a transgender person (which was entered into before transition) to be dissolved (after transition). 4. Are there any requirements for continuing a marriage entered into before transition after one of the partners transitions? 5. Are hormonal therapy and gender confirming surgery permissible for people with gender dysphoria? 6. Are trans men permitted to become pregnant? 7. How must healthcare professionals interact with transgender people? 8. Who should prepare the body of a transgender person for burial? 9. Are preoperative2 trans men obligated for tohorat ha-mishpahah? 10. Are preoperative trans women obligated for brit milah? 11. At what point in the process of transition is the person recognized as the new gender? 12. Is a ritual necessary to effect the transition of a trans person? The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halkhhah for the Conservative movement. -
How Did Halacha Originate Or Did the Rabbis Tell a “Porky”?1 Definitions Written Law the Written Law Is the Torah Or Five Books of Moses
How Did Halacha Originate or Did the Rabbis Tell a “Porky”?1 Definitions Written Law The Written Law is the Torah or Five books of Moses. Also known from the Greek as the Pentateuch. (What status is the Tanach?) Oral Law An Oral Law is a code of conduct in use in a given culture, religion or community …, by which a body of rules of human behaviour is transmitted by oral tradition and effectively respected, ...2 lit. "Torah that is on the ,תורה שבעל פה) According to Rabbinic Judaism, the Oral Torah or Oral Law mouth") represents those laws, statutes, and legal interpretations that were not recorded in the Five lit. "Torah that is in writing"), but nonetheless are ,תורה שבכתב) "Books of Moses, the "Written Torah regarded by Orthodox Jews as prescriptive and co-given. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages. According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation of leaders of the people until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat.3 Halacha • all the rules, customs, practices, and traditional laws. (Lauterbach) • the collective body of Jewish religious laws derived from the Written and Oral Torah. (Wikipedia) • Lit. the path that one walks. Jewish law. The complete body of rules and practices that Jews are bound to follow, including biblical commandments, commandments instituted by the rabbis, and binding customs. -
Chapter 2 Tort Liability in Maimonides
CHAPTER 2 TORT LIABILITY IN MAIMONIDES’ CODE (MISHNEH TORAH): THE DOWNSIDE OF THE COMMON INTERPRETATION A. INTRODUCTION: THE MODERN STUDY OF JEWISH TORT THEORY AS A STORY OF “SELF- MIRRORING” B. THE OWNERSHIP AND STRICT LIABILITY THEORY VS. THE FAULT-BASED THEORY (PESHIAH) (1) The Difficulties of the Concept of Peshiah (2) The Common Interpretation of the Code: The “Ownership and Strict Liability Theory” C. EXEGETICAL AND CONCEPTUAL DIFFICULTIES OF THE COMMON INTERPRETATION OF MAIMONIDES (1) Maimonides did not Impose Comprehensive Strict Liability on the Tortfeasor (2) Maimonides’ Use of the Term Peshiah in Different Places (3) The Theory of Ownership Contradicts Various Rulings in the Code (4) The Problem with Finding a Convincing Rationale for the Ownership Theory D. DIFFICULTIES IN UNDERSTANDING SOME ELEMENTS OF TORT LIABILITY MENTIONED IN THE CODE (1) Rulings that are Difficult to Interpret according to Either Ownership or Fault-Based Theories (2) Providing a Rationale for the Exemption in Tort (3) Standard of Care in Damages Caused by a Person to the Property of Another: Absolute/Strict Liability or Negligence? (4) Deterrence of Risk-Causing Behavior E. RE-EXAMINING THE OPENING CHAPTER OF THE BOOK OF TORTS IN THE CODE: CONTROL AS A CENTRAL ELEMENT OF LIABILITY IN TORT F. CONCLUSION 1 A. INTRODUCTION: THE MODERN STUDY OF JEWISH TORT THEORY AS A STORY OF “SELF- MIRRORING” Isidore Twersky showed us that “[t]o a great extent the study of Maimonides is a story of ‘self- mirroring’,”1 and that the answers given by modern and medieval scholars and rabbis to some questions on the concepts of Maimonides “were as different as their evaluations of Maimonides, tempered of course by their own ideological convictions and/or related contingencies.”2 Maimonides’ opening passages of the Book of Torts (Sefer Nezikin) in the Code (Mishneh Torah) can also be described as a story of “self-mirroring”. -
Etudes Sur Le Judaisme Medieval
Etudes sur le Judaisme Medieval Fondees par Georges Vajda Dirigees par Paul B. Fenton TOME XLIII Karaite Texts and Studies Edited by Meira Polliack Michael G. Wechsler VOLUME 2 BM6nnorpa(J)MH KapaMTMKa AHHOTMpoBaHHan 6n6nMorpa(J)MH KapaMMOB M KapanMM3Ma COCTaBMTeTIb Bappw Hob Ba/ic|)Miii npw ynacTHM Mwxaiina Kn3MjioBa m PlHCTMTyT BeH-U,BM Mepyca/iMM _ . • S ' ' 6 8 * ' BRILL JlewfleH • BOCTOH BpMTITI Bibliographia Karaitica An Annotated Bibliography of Karaites and Karaism By Barry Dov Walfish with Mikhail Kizilov m THE BEN-ZVI INSTITUTE JERUSALEM .0 • S ' ' 6 8 * ' BRILL LEIDEN • BOSTON 2011 CONTENTS Preface to the Series ix Introduction liii Acknowledgements lix Mikhail Kizilov's Introduction lxi BBefleHwe (Russian Introduction) lxiii Abbreviations lxxiii Latin-Romanic lxxiii Cyrillic lxxvi Hebrew lxxvii Library Symbols lxxix Transliteration Tables lxxxi Hebrew lxxxi Arabic lxxxi Cyrillic lxxxii PART ONE GENERALIA CHAPTER ONE MANUSCRIPTS, ARCHIVES, BIBLIOGRAPHIES, PRINTING 1.1. Manuscript Lists and Library Holdings 3 1.1.1. General 3 1.1.2. Manuscripts in Private Collections 3 Medieval 3 Modern 3 Adler, E. N 4 Geiger, Abraham 4 Tischendorf, Konstantin von 5 1.1.3. Manuscripts in Public Collections 5 Western Europe 5 Austria 5 England 5 British Library, London 5 Cambridge 6 Germany—Leipzig 6 Netherlands—Leiden 6 Eastern Europe 6 Lithuania 6 Poland 7 Russia 7 General 7 Moscow 7 St. Petersburg 7 General 7 Institute of Oriental Studies, Russian Academy of Sciences 7 National Library of Russia 8 Firkovich Collections 8 Harkavy's Reports on the Firkovich Collections 11 Ukraine 15 Crimea 15 Bakhchisaray (Later Moved to Simferopol and Moscow) 15 Eupatoria (Yevpatoriya) 16 Xiv CONTENTS Sevastopol 16 Kiev 16 Odessa 16 1.1.4. -
Feminist Critiques of Rabbinic Law Through the Lens of Assisted Reproductive Technologies Andrea Pemberton
The ART of Producing Responsa: Feminist Critiques of Rabbinic Law through the Lens of Assisted Reproductive Technologies Andrea Pemberton Prior to the mid-twentieth century, when assisted reproductive technologies (ART) stepped on to the medical scene, supplications and prayers to God were the primary means for religious Jewish couples to cope with the issue of infertility. However, with the advent of artificial insemination techniques, fertility hormones, in vitro fertilization, and surrogacy, new medical technologies have successfully generated proactive methods for infertile individuals to have biological children of their own. Yet as these controversial technologies emerge, and prove to be of interest and use to Jewish persons, rabbis are compelled to contend with this new and challenging issue. In an effort to comply with halakha, or rabbinic law, modern rabbis have interpreted ART in various ways, putting restrictions on certain forms and implementing guidelines for their use in general. For religious Orthodox Jews, halakha is a prominent feature of everyday life that influences his or her actions and interactions in the most direct way. Because of this observance, Orthodox couples undergoing fertility treatment and utilizing ART take seriously the guidance of their rabbis, who are seen as authorities on halakha. Consequently, a potential problem that emerges from the halakhic discourse on assisted reproductive technologies is that this set of symbolically-loaded medical procedures takes place within the female body, yet is dictated by the tractates of a male-dominated religious legal system. The purpose of this paper, then, is to utilize feminist critiques of gender bias in legal systems to critically analyze Orthodox rabbinic discourse on assisted reproductive technologies. -
Daf Ditty Pesachim 78: Korban Pesach Today (?)
Daf Ditty Pesachim 78: Korban Pesach today (?) Three girls in Israel were detained by the Israeli Police (2018). The girls are activists of the “Return to the Mount” (Chozrim Lahar) movement. Why were they detained? They had posted Arabic signs in the Muslim Quarter calling upon Muslims to leave the Temple Mount area until Friday night, in order to allow Jews to bring the Korban Pesach. This is the fourth time that activists of the movement will come to the Old City on Erev Pesach with goats that they plan to bring as the Korban Pesach. There is also an organization called the Temple Institute that actively is trying to bring back the Korban Pesach. It is, of course, very controversial and the issues lie at the heart of one of the most fascinating halachic debates in the past two centuries. 1 The previous mishnah was concerned with the offering of the paschal lamb when the people who were to slaughter it and/or eat it were in a state of ritual impurity. Our present mishnah is concerned with a paschal lamb which itself becomes ritually impure. Such a lamb may not be eaten. (However, we learned incidentally in our study of 5:3 that the blood that gushed from the lamb's throat at the moment of slaughter was collected in a bowl by an attendant priest and passed down the line so that it could be sprinkled on the altar). Our mishnah states that if the carcass became ritually defiled, even if the internal organs that were to be burned on the altar were intact and usable the animal was an invalid sacrifice, it could not be served at the Seder and the blood should not be sprinkled. -
The Legal Status of Abuse
HM 424.1995 FAMILY VIOLENCE Rabbi Elliot N. Dorff Part 1: The Legal Status of Abuse This paper was approved by the CJT,S on September 13, 1995, by a vote of' sixteen in favor and one oppossed (16-1-0). V,,ting infiwor: Rabbis Kassel Abelson, Ben :Lion BerBm<m, Stephanie Dickstein, £/liot JY. Dorff, S/wshana Gelfand, Myron S. Geller, Arnold i'H. Goodman, Susan Crossman, Judah f(ogen, ~bnon H. Kurtz, Aaron L. iHaclder, Hwl 11/othin, 1'H(~yer HabinoLviiz, Joel /t.,'. Rembaum, Gerald Slwlnih, and E/ie Kaplan Spitz. hJting against: H.abbi Ceraicl Ze/izer. 1he Committee 011 .lnuish L(Lw and Standards qf the Rabhinical As:wmbly provides f};ztidance in matters (!f halakhnh for the Conservative movement. The individual rabbi, hou;evet~ is the authority for the interpretation and application of all maltrrs of halaklwh. 1. Reating: According to Jewish law as interpreted by the Conservative movement, under what circumstance, if any, may: A) husbands beat their wives, or wives their husbands? B) parents beat their children? c) adult children of either gender beat their elderly parents? 2. Sexual abu.se: What constitutes prohibited sexual abuse of a family member? 3· verbal abuse: What constitutes prohibited verbal abuse of a family member? TI1e Importance of the Conservative Legal Method to These Issues 1 In some ways, it would seem absolutely obvious that Judaism would nut allow individu als to beat others, especially a family member. After all, right up front, in its opening l T \VOuld like to express my sincere thanks to the members or the Committee on Jew·isll Law and Standards for their hdpfu I snggc:-;tions for impruving an earlier draft of this rcsponsum. -
Women's Testimony and Talmudic Reasoning
Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel Volume 2 Number 2 Fall 2018 Article 8 2020 Women’s Testimony and Talmudic Reasoning Deena Kopyto University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/kedma Part of the Jewish Studies Commons, Near and Middle Eastern Studies Commons, and the Religion Commons This paper is posted at ScholarlyCommons. https://repository.upenn.edu/kedma/vol2/iss2/8 For more information, please contact [email protected]. Women’s Testimony and Talmudic Reasoning Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License This article is available in Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel: https://repository.upenn.edu/kedma/vol2/iss2/8 Women’s Testimony and Talmudic Reasoning Deena Kopyto Introduction Today, being a witness is often considered a burden – an obligation that courts force people to fulfill. In contrast, in Talmudic-era Babylonia and ancient Israel, testifying was a privilege that certain groups, including slaves, women, and children, did not enjoy. While minors should be barred from participating in courts, and still largely are today, the status of women in Talmudic courts poses a much trickier question. Through this historical and Talmudic analysis, I aim to determine the root of this ban. The reasons for the ineligibility of female testimony range far and wide, but most are not explicitly mentioned in the Talmud. Perhaps women in Talmudic times were infrequently called as witnesses, and rabbis banned women from participation in courts in order to further crystallize this patriarchal structure. -
Jewishness, Birth and Giyyur
1 Zvi Zohar All Jews are Jews by Birth Biblical and Rabbinic Judaism agree, that anyone born to the appropriate Jewish parent – is Jewish. To most Jews, it sounds quite reasonable for Jewishness to derive from birth. However, such a determination is far from self-evident. Consider a counter-example: if a person was born on a kibbutz, and her two parents are members of the kibbutz, she is not automatically a member. Rather, upon reaching a certain age, she must decide if she wishes to apply for membership. If she applies, her application comes up for discussion by the kibbutz assembly, who then decide the matter by a vote. While it is reasonable to assume that a child born and grown on the kibbutz will be accepted for membership if she applies, it is not automatic. The important point (in the current context) is, that her membership is contingent upon at least two decisions: her decision to apply, and the assembly’s decision to accept her. In contrast, Jewishness is not contingent upon any person’s decision, but is regarded by tradition as a ‘fact of birth’. The sources of this self-understanding are very ancient: in the Bible, the Israelites are the “Children of Israel”, i.e., the lineal descendents of the Patriarch Jacob and his twelve sons. In the bible, then, the People of Israel are made up of persons born into a (very) extended family. Some notions accepted in Biblical times were abrogated or modified by the Oral Torah (Torah she- b’al peh); significantly, the concept of the familial nature of Jewishness was not only retained, but also even reinforced. -
Guardianship for Orphans in Talmudic Law
Guardianship for Orphans in Talmudic law AMIHAI RADZYNER ABSTRACT The article reviews the Talmudic institution of guardianship for orphans, as it appears in sources from Palestine and Babylon, mostly from the second to the fifth centuries CE. It is likely that the foundations of this institution are found in foreign law, but after it was absorbed in Jewish law, it began to build an independent life, and was not necessarily affected by its legal system of origin. The design of the institution was mainly conducted by the Jewish sages of the second-century (Tannaim). The Mishnah and Tosefta are already showing a fairly well-developed system of guardianship laws. This system was not changed substantially afterward, and the later Talmudic sages (Amoraim) continued to develop the institution upon the foundation created by their pre- decessors. The Talmudic sources present a fairly well-developed institution, from its creation through the duties of the guardian during his tenure to the end of the guardianship term. 245 INTRODUCTION It seems that like in other instances, the Greek term for guardian – epitropos which appears many times in Talmudic literature shows us ,1('אפוטרופוס') that it involves an institution which was created in Talmudic law under the influence of Greek and Roman Law, two legal traditions that were prevalent in Palestine at the time of the creation of the institution of guardianship.2 This does not mean, at the same time that the principles of the laws of Talmudic guardianship, which I shall not discuss in this short article, are identical to those of any known Greek or Roman law.3 Within this framework I shall con- fine my analysis to Talmudic Law and its principles exclusively.