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A Clergy Resource Guide
When Every Need is Special: NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING A Clergy Resource Guide For the best in child, family and senior services...Think JSSA Jewish Social Service Agency Rockville (Wood Hill Road), 301.838.4200 • Rockville (Montrose Road), 301.881.3700 • Fairfax, 703.204.9100 www.jssa.org - [email protected] WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING PREFACE This February, JSSA was privileged to welcome 17 rabbis and cantors to our Clergy Training Program – When Every Need is Special: Navigating Special Needs in the Synagogue Environment. Participants spanned the denominational spectrum, representing communities serving thousands throughout the Washington region. Recognizing that many area clergy who wished to attend were unable to do so, JSSA has made the accompanying Clergy Resource Guide available in a digital format. Inside you will find slides from the presentation made by JSSA social workers, lists of services and contacts selected for their relevance to local clergy, and tachlis items, like an ‘Inclusion Check‐list’, Jewish source material and divrei Torah on Special Needs and Disabilities. The feedback we have received indicates that this has been a valuable resource for all clergy. Please contact Rabbi James Kahn or Natalie Merkur Rose with any questions, comments or for additional resources. L’shalom, Rabbi James Q. Kahn, Director of Jewish Engagement & Chaplaincy Services Email [email protected]; Phone 301.610.8356 Natalie Merkur Rose, LCSW‐C, LICSW, Director of Jewish Community Outreach Email [email protected]; Phone 301.610.8319 WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING RESOURCE GUIDE: TABLE OF CONTENTS SECTION 1: SESSION MATERIALS FOR REVIEW PAGE Program Agenda ......................................................................................................... -
Mishnah 1: a Bald Spot in a Vineyard1: the House of Shammai Say 24 Cubits2 but the House of Hillel Say 16 Cubits
'ran pis didh nmp .JITON V3")N"j onyv OnpiN J1>3 OTDn finij? :H 71)»» (fol. 29a) WW onpiN rpa o*i?n t?in)p ,n)9N rn.V>>> ww onpiN rp:n on?n nrn£ N>n w nm nYwv o^w onpiN DON rnwy o^i vn in* HW TO DGN rn/wy ww oip ON iyspisn :nnw cm tin jhw} rurriiy nnN mV>y ww Mishnah 1: A bald spot in a vineyard1: the House of Shammai say 24 cubits2 but the House of Hillel say 16 cubits. The circumference3 of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there4. If there are 16 cubits, one allows it space to be tended5 and the rest one may sow. 1 Here start the rules for kilaim in vintner will want to sow these plants as a vineyard, where the rules have to be soon as possible. more strict than for fields since other Instead of interpreting man nmp as crops in a vineyard make everything "bald spot in a vineyard" one might "sanctified". For a biblical basis of the think of "agricultural area in a vine- treatment of a partially dead vineyard, yard", cf. Chapter 2, Note 150. cf. Chapter 7, Note 44. 2 The cubit used to measure A dried-up vineyard cannot be vessels can be determined from successfully replanted unless lupines Mishnah Kelim 17:11 which states that and other nitrogen-enriching plants some authorities define liquid measures grow there for a few years. -
Narratology, Hermeneutics, and Midrash
Poetik, Exegese und Narrative Studien zur jüdischen Literatur und Kunst Poetics, Exegesis and Narrative Studies in Jewish Literature and Art Band 2 / Volume 2 Herausgegeben von / edited by Gerhard Langer, Carol Bakhos, Klaus Davidowicz, Constanza Cordoni Constanza Cordoni / Gerhard Langer (eds.) Narratology, Hermeneutics, and Midrash Jewish, Christian, and Muslim Narratives from the Late Antique Period through to Modern Times With one figure V&R unipress Vienna University Press Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. ISBN 978-3-8471-0308-0 ISBN 978-3-8470-0308-3 (E-Book) Veröffentlichungen der Vienna University Press erscheineN im Verlag V&R unipress GmbH. Gedruckt mit freundlicher Unterstützung des Rektorats der Universität Wien. © 2014, V&R unipress in Göttingen / www.vr-unipress.de Alle Rechte vorbehalten. Das Werk und seine Teile sind urheberrechtlich geschützt. Jede Verwertung in anderen als den gesetzlich zugelassenen Fällen bedarf der vorherigen schriftlichen Einwilligung des Verlages. Printed in Germany. Titelbild: „splatch yellow“ © Hazel Karr, Tochter der Malerin Lola Fuchs-Carr und des Journalisten und Schriftstellers Maurice Carr (Pseudonym von Maurice Kreitman); Enkelin der bekannten jiddischen Schriftstellerin Hinde-Esther Singer-Kreitman (Schwester von Israel Joshua Singer und Nobelpreisträger Isaac Bashevis Singer) und Abraham Mosche Fuchs. Druck und Bindung: CPI Buch Bücher.de GmbH, Birkach Gedruckt auf alterungsbeständigem Papier. Contents Constanza Cordoni / Gerhard Langer Introduction .................................. 7 Irmtraud Fischer Reception of Biblical texts within the Bible: A starting point of midrash? . 15 Ilse Muellner Celebration and Narration. Metaleptic features in Ex 12:1 – 13,16 . -
Daf Ditty Eruvin 4 Measurements
Daf Ditty Eruvin 4 Measurements 1 ! ִיְמצּוֹחת , ְדְָָּיאוֹיתרא ִניְנהוּ 2 Rabbi Ḥiyya bar Ashi said that Rav said that the halakhot of partitions were transmitted to Moses from Sinai. The Gemara challenges this assertion as well: They are written in the Torah, as the fundamental principle that a partition ten handbreadths high establishes a separate domain is derived from the Torah. ְַָדּארמ ָמר : ָאןוֹר ְִתָּהﬠשׁ ְוַכפֶּוֹרת ַחֶטפ , ֵיֲהר ָכּןא ָהָרֲﬠשׂ As the Master said: The Holy Ark in the Tabernacle was nine handbreadths high, as the verse states that its height was a cubit and a half. A cubit contains six handbreadths, so its height totaled nine handbreadths. And the cover atop the Ark was one handbreadth, which total ten. There is a tradition that the Divine Presence does not descend into the domain of this world, which is derived from the verse that states that the Divine Presence would reveal itself from above the cover of the Ark. Apparently, a partition of ten handbreadths creates a separate domain. ָלא ִָיאכְצר , ִַיְלבּר ְיהָוּדה ְַָדּארמ : ַתַאמּ ְָןיִבּנ ְַָבּאמּה ַבּת ָהִשׁשּׁ . ַתַאמּ ִיםֵכּל ְַָבּאמּה ַבּת ִָהשֲּׁחמ The Gemara answers: The halakha transmitted to Moses from Sinai is necessary only according to the opinion of Rabbi Yehuda, who said: The cubit mentioned with regard to the building of the Tabernacle and the Temple was a large cubit of six handbreadths, whereas the cubit mentioned with regard to the sacred vessels was a cubit of five handbreadths. According to this opinion, the Ark, which was a cubit and a half, and its cover, which was a handbreadth, measured eight and a half handbreadths. -
Silencing the Queen
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel und Peter Schäfer 115 Tal Ilan Silencing the Queen The Literary Histories of Shelamzion and Other Jewish Women Mohr Siebeck Tal Ilan, born 1956; 1991 Ph.D. on Jewish Women in Greco-Roman Palestine at the Hebrew University in Jerusalem; 1992-93 Guest Professor at Harvard; 1995 at Yale; 1997 at the Jewish Theological Seminary, New York; 1998 at Frankfurt University; since 2003 Professor at the Freie Universität, Berlin. ISBN 3-16-148879-2 ISBN-13 978-3-16-148879-5 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available on the Internet at http://dnb.ddb.de. © 2006 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen, printed by Guide-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. This book is dedicated to my parents, Shlomit and Amitzur Ilan, may they live long and happily. Acknowledgement This book is about the silencing of Jewish women from post-biblical antiquity in a long transmission process, down to our times. It traces the methods used to accomplish this end, and while doing so, throws light on some obscure histori- cal episodes, and suggests new readings for some well known (and other less known) texts. -
Modern Risk of Extinction of the Scholar Librarian1
14, 19th & 20th C Extraordinary Scholar Librarians In Their Historical Context and the Post-modern Risk of Extinction of the Scholar librarian1 By David B Levy PhD; MLS Values Held Dear by Great Librarians [including Scholarly 20th Century Luminaries]: Reverence, Cherishing, and Love of the Sefer The reverence, respect, and love for Jewish books as the vessels of potential transmission (masorah) of sacred teaching and knowledge, expanding consciousness (mogen gedolut) via a living teacher is found in Jewish law and custom. Abraham ibn Ezra referred to tomes as “sheaths of wisdom.” The Vilna Gaon known as the GRA expresses the attribute of malchut (royalty) in in comparing the 62 tractates of the Babylonian Talmud to the 62 Queens, and the other many 100s of thousands of Rabbinic works to the “maidens who serve the Queens.” The GRA also noted that his sacred tomes where his most precious possessions for just as “his feet allowed him to walk in this world, his books allow him to walk in higher worlds, even outside of history and time.” The higher worlds to which the GRA refers are the Hechalot, the 7 heavens, or palace of Hashem, where according to Rabbinic texts, angelic doorkeepers guard gates, allowing certain priviledged souls who have attainted the highest levels of intellectuality and cognitive knowledge to enter into rooms where the soul is delighted and refressed by angelic discourses of fountains of wisdom. This motif is found in texts such as Rambam’s Moreh Nevukhim chapter 52 Part II linked on our Rambam library guide at: , http://libguides.tourolib.org/rambam and Orhot Tzadikim. -
The Reader's Guide to the Talmud
THE READER’S GUIDE TO THE TALMUD Jacob Neusner BRILL THE READER’S GUIDE TO THE TALMUD THE BRILL REFERENCE LIBRARY OF ANCIENT JUDAISM Editors J. NEUSNER (Bard College) — H. BASSER (Queens University) A.J. AVERY-PECK (College of the Holy Cross) — Wm.S. GREEN (University of Rochester) — G. STEMBERGER (University of Vienna) — I. GRUENWALD (Tel Aviv University) — M. GRUBER (Ben-Gurion University of the Negev) G. G. PORTON (University of Illinois) — J. FAUR (Bar Ilan University) VOLUME 5 THE READER’S GUIDE TO THE TALMUD BY JACOB NEUSNER BRILL LEIDEN • BOSTON • KÖLN 2001 This book is printed on acid-free paper. Cover design: Robert Nix, Badhoevedorp, The Netherlands Die Deutsche Bibliothek - CIP-Einheitsaufnahme Neusner, Jacob: The reader’s guide to the Talmud / by Jacob Neusner – Leiden ; Boston ; Köln : Brill, 2001 (The Brill reference library of ancient Judaism ; Vol. 5) ISBN 90–04–12187-0 Library of Congress Cataloging-in-Publication Data Library of Congress Cataloging-in-Publication Data is also available ISSN 1566-1237 ISBN 90 04 12187 0 © Copyright 2001 by Koninklijke Brill NV, Leiden, The Netherlands All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers 01923, USA Fees are subject to change. printed in the netherlands preface v CONTENTS Preface . -
Daf Ditty Eruvin 105: HADRAN
Daf Ditty Eruvin 105: HADRAN 1 2 The Sages taught in a baraita: It is permitted for everyone to enter the Sanctuary to build, to repair, or to remove impurity from inside. However, wherever possible, the mitzva is for these tasks to be performed by priests. If no priests are available, Levites enter; if no Levites are available, Israelites enter. In both cases, if they are ritually pure, yes, they may enter, but if they are impure, no, they may not enter the holy place. 3 Therefore, the verse teaches “only” as an expression of exclusion, which means that there is a distinction here: Although the mitzva should be performed with unblemished priests ab initio, if no unblemished priests are available, blemished ones may enter. Likewise, it is the duty of ritually pure priests; if no pure priests are available, impure ones may enter. In both cases, if they are priests, yes, they may enter, but if they are Israelites, no, they may not enter the holy place. According to Rav Kahana, ritually impure priests take precedence over ritually pure Israelites. A dilemma was raised before the Sages: If one priest is ritually impure and another has a blemish, which of them should enter to perform repairs? Rav Ḥiyya bar Ashi said that Rav said: The impure one should enter, as he is permitted to participate in communal service. If the entire community is ritually impure, even impure priests may perform the service, whereas blemished priests may not serve under any circumstances. Rabbi Elazar says: The one with the blemish should enter, as he is permitted to eat consecrated foods, which indicates that he retains the sanctity of the priesthood despite his blemish. -
The Land of Truth: Talmud Tales, Timeless Teachings Study Guide
Jeffrey L. Rubenstein The Land of Truth: Talmud Tales, Timeless Teachings Study Guide Introduction: Contemporary Scholarship and Talmudic Stories In this book I approach Talmudic and rabbinic stories as didactic fictions composed by storytellers to instruct, edify, communicate values and lessons, and grapple with tensions and problems of their culture. A few words about this approach may be useful. From the beginnings of the academic study of Judaism in the early nineteenth century until the 1970s and 1980s (and even later for some scholars), stories from the Talmud and rabbinic literature were studied as historical and biographical sources. Scholars collected the stories about a particular rabbi in order to reconstruct his biography, and in turn analyzed the stories about rabbis who lived around the same time in order to reconstruct the history of that age. For example, scholars gathered all the stories about Rabbi Akiva, attempted to set them in chronological order, and—with the assistance of information culled from Rabbi Akiva’s legal traditions and other materials—composed a biography: “The Life of R. Akiva.” By then coordinating those findings with stories about R. Akiba’s contemporaries, ideally with biographies of R. Akiba’s contemporaries composed in the same way, scholars authored synthetic histories of that period of Jewish history. Beginning in the 1970s and 1980s scholars realized that this method was not tenable, as rabbinic stories are not reliable biographical or historical sources, but closer to what we would call didactic fiction. The reasons for this shift include: (1) the awareness that many rabbinic stories contradicted what we know from external sources, primarily Greco-Roman literature; (2) the fact that many rabbinic stories exist in different and contradictory versions in different rabbinic documents; (3) the presence of miracles, divine intervention and supernatural phenomena in many stories; (4) the recognition that a high degree of narrative art, typical of fictional and folkloristic literature, characterizes rabbinic stories. -
Rabbinic Legal Loopholes: Formalism, Equity and Subjectivity
Rabbinic Legal Loopholes: Formalism, Equity and Subjectivity Elana Stein Submitted in partial fulfillment of the requirement for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Elana Stein All rights reserved ABSTRACT Rabbinic Legal Loopholes: Formalism, Equity and Subjectivity Elana Stein Rabbinic law is particularly well known for its use of legal dodges and technical circumventions. This dissertation focuses on three main questions about such loopholes: 1) Why is rabbinic law so replete with them? 2) Are they always permitted, and if not, what are the parameters of their use? 3) What does the use of legal loopholes reveal about rabbinic views of the relationship between intention and action? We attempt to answer these questions by analyzing a particular subset of rabbinic legal loopholes known as ha‘arama (cunning). Tracing the history and use of ha‘arama from tannaitic to amoraic sources, this work places rabbinic legal loopholes in context of Biblical and Ancient Near Eastern worldviews, Greco-Roman perspectives, and later contemporaneous Zoroastrian approaches. Working with both tannaitic and amoraic materials, with Palestinian and Babylonian sources, we observe a progression within rabbinic thinking on this front: from rigid legal formalism to a concern for the inner spirit of the law, and from emphasis on the inner spirit of the law to an interest in the inner spirit of the individual legal agent. TABLE OF CONTENTS INTRODUCTION........................................................................................................................ -
Siyyum Bekhorim 5780 Massekhet Brakhot
Siyyum Bekhorim 5780 Massekhet Brakhot Rabbi Michael Safra Their Humor Was Not Our Humor 1. Brakhot 56a-b קָ ם גְּלִי לְבֵי רוֹמָאֵ י. אֲזַל יְתֵ יב אַפִּתְחָא He arose and exiled himself to the seat of the Roman government. He דְּ רֵ י שׁ ט וּ רְ ִ ז י ָנ א ְדּ מַלְכָּא. רֵ ישׁ טוּרְ זִינָא went and sat by the entrance, where the keeper of the king’s חֲזָא חֶלְמָ א. אֲמַ ר לֵיהּ: חֲזַאי חֶלְמָ א wardrobe stood. The wardrobe guard dreamed a dream. He said to bar דְּ ﬠָ יֵ י ל מַ חְ טָ א בְּ אֶ צְ בַּ ﬠְ תִּ י . אֲ מַ ר לֵ י הּ : הַ ב Haddaya: I saw in the dream that a needle pierced my finger. Bar לִ י זוּזָא, וְ לָ א יְהַ ב לֵ יהּ. לָ א אֲ מַ ר לֵ יהּ וְ לָ א Haddaya said to him: Give me a zuz. He did not give him the coin so bar מִ י דֵּ י . .Haddaya said nothing to him אֲמַ ר לֵיהּ: חֲזַאי דִּ נְפַ ל תִּ כְ לָא בְּתַרְ תֵּ ין Again, the guard said to him: I saw a worm that fell between my two אֶצְבְּﬠָתִ י. אֲמַ ר לֵיהּ: הַ ב לִי זוּזָא, וְלָא יְהַב fingers, eating them. Bar Haddaya said to him: Give me a zuz. He did לֵ יהּ, וְ לָ א אֲ מַ ר לֵ יהּ. .not give him the coin, so bar Haddaya said nothing to him אֲמַ ר לֵיהּ: חֲזַאי דִּ נְפַ ל תִּ כְ לָא בְּ כוּלַּהּ יְדָ א. -
Ves, and Human Dignity Miriam Gedwiser ~ Drisha Fall 5780 V - Avoiding Shame: Tamar, R Eliezer, Imma Shalom
Husbands, Wives, and Human Dignity Miriam Gedwiser ~ Drisha Fall 5780 V - Avoiding Shame: Tamar, R Eliezer, Imma Shalom 1. Ketubot 67b מר עוקבא הוה עניא בשיבבותיה דהוה The Gemara recounts another incident related to רגיל כל יומא דשדי ליה ארבעה זוזי ,charity. Mar Ukva had a pauper in his neighborhood בצינורא דדשא יום אחד אמר איזיל איחזי and Mar Ukva was accustomed every day to toss מאן קעביד בי ההוא טיבותא ההוא יומא four dinars for him into the slot adjacent to the hinge נגהא ליה למר עוקבא לבי מדרשא אתיא of the door. One day the poor person said: I will go דביתהו בהדיה and see who is doing this service for me. That day Mar Ukva was delayed in the study hall, and his wife came with him to distribute the charity. כיון דחזיוה דקא מצלי ליה לדשא נפק When the people in the poor man’s house saw that בתרייהו רהוט מקמיה עיילי לההוא אתונא someone was turning the door, the pauper went out דהוה גרופה נורא הוה קא מיקליין כרעיה after them to see who it was. Mar Ukva and his wife דמר עוקבא אמרה ליה דביתהו שקול ran away from before him so that he would not כרעיך אותיב אכרעאי חלש דעתיה אמרה determine their identity, and they entered a certain ליה אנא שכיחנא בגויה דביתא ומקרבא furnace whose fire was already raked over and אהנייתי tempered but was still burning. Mar Ukva’s legs were being singed, and his wife said to him: Raise your legs and set them on my legs, which are not burned.