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Source Sheet on Prohibitions on Loshon Ha-Ra and Motzi Shem Ra and Disclosing Another’S Confidential Secrets and Proper Etiquette for Speech
Source Sheet on Prohibitions on Loshon ha-ra and motzi shem ra and disclosing another’s confidential secrets and Proper Etiquette for Speech Deut. 24:9 - "Remember what the L-rd your G-d did unto Miriam by the way as you came forth out of Egypt." Specifically, she spoke against her brother Moses. Yerushalmi Berachos 1:2 Rabbi Shimon bar Yochai said, “Had I been at Mount Sinai at the moment when the torah was given to Yisrael I would have demanded that man should have been created with two mouths- one for Torah and prayer and other for mundane matters. But then I retracted and exclaimed that if we fail and speak lashon hara with only one mouth, how much more so would we fail with two mouths Bavli Arakhin15b R. Yochanan said in the name of R.Yosi ben Zimra: He who speaks slander, is as though he denied the existence of the Lord: With out tongue will we prevail our lips are our own; who is lord over us? (Ps.12:5) Gen R. 65:1 and Lev.R. 13:5 The company of those who speak slander cannot greet the Presence Sotah 5a R. Hisda said in the name of Mar Ukba: When a man speaks slander, the holy one says, “I and he cannot live together in the world.” So scripture: “He who slanders his neighbor in secret…. Him I cannot endure” (Ps. 101:5).Read not OTO “him’ but ITTO “with him [I cannot live] Deut.Rabbah 5:10 R.Mana said: He who speaks slander causes the Presence to depart from the earth below to heaven above: you may see foryourselfthat this is so.Consider what David said: “My soul is among lions; I do lie down among them that are aflame; even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword” (Ps.57:5).What follows directly ? Be Thou exalted O God above the heavens (Ps.57:6) .For David said: Master of the Universe what can the presence do on the earth below? Remove the Presence from the firmament. -
12 Torah Pesukim & Maamorei Chazal
Here are many of Judaism’s fundamental beliefs brought forth through 12 Torah Pesukim and Maamorei Chazal (teachings of the Sages) which are impor- For tant for every child to know and recite each day. Torah LevI Please check off each box when memorized. 1. TORAH TZIVAH LONU MOSHE MOROSHOH KEHILAS YAAKOV “The Torah that Moshe commanded us is the heritage of the congregation of Yaakov.” (Deuteronomy 33:4) 2. SHEMA YISROEL, AD-DO-NOI ELO-HAI-NOO, AH-DO-NOI ECHOD “Hear O Israel, G-d is our L-rd, G-d is One.” (Deuteronomy 6:4) 3. B’CHOL DOR VODOR CHAYOV ODOM LEEROS ES ATZMO KI-EELOO HOO YOTZO MEE-MITZROYIM “In every generation one must look upon himself as if he personally had gone out of Egypt .” (Pesachim 116b) 4. KOL YIS-RO-EL YEISH LO-HEM CHEI-LEK L-O-LAM HA-BOH SHE-NE- E-MAR V-AMEICH KOO-LAM TZADIKIM, L-O-LAM YIR-SHOO O-RETZ, NEIT-ZER MA-TO-AIY MA’A-SEI YO-DYE LE-HIS-PO-EIR “All Israel have a share in the World To Come, as it is stated (Isaiah 60:21): ‘And Your people are tzadikkim (righteous).’ They shall inherit the land for- ever. They are the branch of My planting, the work of My hands, in which I take pride.” (Sanhedrin 90a) 5. KEE KOROV AILECHO HADOVOR ME’OD B’FEECHO U’VIL’VOVCHO LA’ASOSO “It is within your close reach to follow the Torah in speech, feeling and deed.” (Deuteronomy. 30:14). 6. -
Humor in Torah and Talmud, Part 5
Sat 18 Aug 2018 – 7 Elul 5778 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Lunch and Learn Humor in Torah and Talmud, Part 5 Torah (Theme: God is angry at us) 1-God loses it [The Israelites repeatedly ask Moses for meat in the desert. God tells Moses:] And say to the people... you shall eat meat. You shall not eat it for one day, or two days, or five days, or ten days, or twenty days; but for a whole month, until it comes out of your nostrils and you become disgusted by it. [Numbers 11:18-20] 2-This, too, shall happen to you! The most dreaded Torah portion is Ki Tavo, where God lists all the curses that will befall those who do not follow His commandments: But it shall come to pass, if you will not listen to the voice of the Lord your God, to take care to do all his commandments and his statutes which I command you this day, that all these curses shall come upon you and overtake you. [Deut. 28:15] Follows a long string of dreaded curses, beginning with: Cursed shall you be in the city, and cursed shall you be in the field… [Deut. 28:16] And ending with: Also, every illness and every plague, that is not written in this Book of the Torah, the Lord will bring it upon you, until you are destroyed. [Deut 28:61] It’s not even exclusive: Whatever you dread most, whatever it is, shall happen to you! 3-Moses’ masterful plea The Israelites revert to idolatry by building and worshiping the Golden Calf. -
Shavuot Daf Hashavua
בס״ד ׁשָ בֻ עוֹת SHAVUOT In loving memory of Harav Yitzchak Yoel ben Shlomo Halevi Volume 32 | #35 Welcome to a special, expanded Daf Hashavua 30 May 2020 for Shavuot at home this year, to help bring its 7 Sivan 5780 messages and study into your home. Chag Sameach from the Daf team Shabbat ends: London 10.09pm Sheffield 10.40pm “And on the day of the first fruits…” Edinburgh 11.05pm Birmingham 10.22pm (Bemidbar 28:26) Jerusalem 8.21pm Shavuot starts on Thursday evening 28 May and ends after Shabbat on 30 May. An Eruv Tavshilin should be made before Shavuot starts. INSIDE: Shavuot message Please look regularly at the social media and websites by Chief Rabbi Ephraim Mirvis of the US, Tribe and your community for ongoing updates relating to Coronavirus as well as educational programming Megillat Rut and community support. You do not need to sign by Pnina Savery into Facebook to access the US Facebook page. The US Coronavirus Helpline is on 020 8343 5696. Mount Sinai to Jerusalem to… May God bless us and the whole world. the future Daf Hashavua by Harry and Leora Salter ׁשָ בֻ עוֹת Shavuot Shavuot message by Chief Rabbi Ephraim Mirvis It was the most New York, commented that from stunning, awe- here we learn that the Divine inspiring event revelation was intended to send a that the world has message of truth to everyone on ever known. Some earth - because the Torah is both three and a half a blueprint for how we as Jews millennia ago, we should live our lives and also the gathered as a fledgling nation at the foundational document of morality foot of Mount Sinai and experienced for the whole world. -
The Eye in the Torah: Ocular Desire in Midrashic Hermeneutic Author(S): Daniel Boyarin Source: Critical Inquiry, Vol
The Eye in the Torah: Ocular Desire in Midrashic Hermeneutic Author(s): Daniel Boyarin Source: Critical Inquiry, Vol. 16, No. 3 (Spring, 1990), pp. 532-550 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/1343638 Accessed: 09/02/2010 04:26 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=ucpress. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to Critical Inquiry. http://www.jstor.org The Eye in the Torah: Ocular Desire in Midrashic Hermeneutic Daniel Boyarin It seems to have become a commonplace of critical discourse that Juda- ism is the religion in which God is heard but not seen. -
Super Safe Super Sunday Hillel Academy Announces Journal
October 23-November 5, 2020 Published by the Jewish Federation of Greater Binghamton Volume XLIX, Number 35 BINGHAMTON, NEW YORK Super Safe Super Sunday By Reporter staff this year’s Campaign is ‘Socially Distant, “The pandemic has added an extra stress The Jewish Federation of Greater Bing- Spirituality Connected’ and, while we were to running a successful Campaign, but you hamton held a Super Safe Super Sunday on unable to gather in one place, the spirit of don’t have to wait for a call,” she said. October 18. Rather than having volunteers our community was alive in each volunteer “So we ask for your help. There are three gather at the Jewish Community Center, making a call. A big thank you to all our easy ways for you to make a pledge: You the volunteers made calls from the safety Campaign volunteers for kicking off our can visit our website at www.jfgb.org and of their own homes. teers call from their homes. It was very remote Campaign with much success. I am click on ‘make a pledge,’ you can e-mail “We were already planning on having important to make certain our volunteers grateful for all the hard work everyone has me at [email protected] with ‘pledge’ in the a limited number of volunteers at a time were super safe.” put forth. To all our community members subject line or fill out the form in the ad on in the JCC’s auditorium and meeting Hubal and Marilyn Bell, the chairwoman that have pledged, I want to say ‘yasher page 7 and mail it to the Jewish Federation room,” said Shelley Hubal, executive of the 2021 Campaign, discussed the issue koach.’ I am so proud to be part of this of Greater Binghamton, 500 Clubhouse Rd., director of the Federation. -
On the Status of the Tannaitic Midrashim Author(S): Daniel Boyarin Source: Journal of the American Oriental Society, Vol
Review: On the Status of the Tannaitic Midrashim Author(s): Daniel Boyarin Source: Journal of the American Oriental Society, Vol. 112, No. 3 (Jul. - Sep., 1992), pp. 455- 465 Published by: American Oriental Society Stable URL: http://www.jstor.org/stable/603081 Accessed: 19/08/2010 19:11 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=aos. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. American Oriental Society is collaborating with JSTOR to digitize, preserve and extend access to Journal of the American Oriental Society. http://www.jstor.org REVIEW ARTICLES ON THE STATUS OF THE TANNAITIC MIDRASHIM* DANIEL BOYARIN UNIVERSITY OF CALIFORNIA, BERKELEY A critique of Jacob Neusner's latest contribution to Midrashic studies. -
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots By Rabbi Binyomin Shlomo Hamburger Synopsis ofvolulnes I-IV Machan Moreshcs Ashkenaz The Institute for German-Jewish Heritage Bnei Brak 2010 Cutting A Boy's Hair Without Doing a Chalaka (Ups herin) The German custom to bring a young boy to the synagogue with a wirnpel (wrapping for the Torah scroll) has no connection whatsoever to the practice of the chalaka (the Arabic term 0h for Upsherin) observed by Sepharadirn and later adopted by many Chasidirn. The custom of holding a special celebration marking the boy's first haircut developed among these groups. The celebration takes place at a specific age, usually three. The festivity is customarily held near the gravesite of a tzadik or in a synagogue. This custom was unknown in ancient Sephardic and Ashkenazic communities. The earliest reports of the chalaka celebration are found in accounts written by Sepharadim early in the period of the Acharonim. Some three centuries later, we find the first indications that the custom had made its way into Chasidic circles. The most important source concerning the chalaka is the account of the celebration in which the Ari-zal is involved. The details of this story are somewhat vague, and it is unclear whether the Ari-zal made a chalaka for his son, or whether the account refers to his disciple, Rabbi Yonatan Sagish. There is also some question as to whether the Ari-zal patrticipated in Lag Ba 'orner events in Meron after his kabalistic insights because the custom to conduct a chalaka on Lag Ba 'orner runs in opposition to the Ari-zal's final ruling that forbade hair cutting during the orner period. -
A Bnei Akiva Shabbaton Guide for the Whole Family
CH G BA-bayit A Bnei Akiva Shabbaton Guide for the Whole Family Wednesday, April 8 - Sunday, April 12 2020 י״ד - י״ז ניסן תש״פ TABLE OF CONTENTS Letter from Rav Shaul Feldman .......................................................1 Wednesday .............................................................................................2 Seder Schedule ......................................................................................6 Thursday ...................................................................................................3 Friday .........................................................................................................4 Shabbat .....................................................................................................5 Resources: Wednesday ....................................................................................7 Thursday ...................................................................................... 23 Friday ............................................................................................ 34 Shabbat ........................................................................................44 Submit all rooming and seating See Packing requests by Wednesday, 12pm to List: Page 2 your madrichim: Mom & Dad LETTER FROM RAV SHAUL It’s All About Community Dear friends, In challenging times we look back to our roots and our sources to try to find a sense of direction. I feel that the days we are in, the Month of redemption, our direction is pretty clear. Yetziat Mitzraim -
Second Power”
Andrei A. Orlov Yahoel as the “Second Power” [an excerpt from A.A. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (Tübingen: Mohr Siebeck, 2017)] ... In his evaluation of Alan Segal's seminal study, “Two Powers in Heaven,” Daniel Boyarin pointed out that Segal's study treated the "two powers heresy” as a phenomenon external to rabbinic Judaism.1 Indeed, Segal viewed the underlying ideology as being foreign to the core of rabbinic orthodoxy,2 and for him, in Boyarin’s words, the problem was "to discover which of the heretical groups were actually called ‘Two Powers in Heaven’ by the earliest tannaitic sages.”3 Yet, Boyarin argues that this so-called “heresy,” as in many other instances in Judaism and Christianity, appears to represent not external, but internal development. Boyarin reminds us that, "almost always the so-called ‘heresy’ is not a new invader from outside but an integral and usually more ancient version of the religious tradition that is now being displaced by a newer set of conceptions...." 4 For Boyarin, the “two powers controversy” thus represents “internal” development, and “it was the Rabbis who invented the ‘heresy’ via a rejection of that which was once (and continued to be) very much within Judaism.”5 The difference between the two approaches, then, is the following: “where Segal seems clearly to imagine an ‘orthodox core’ to Judaism that pre-exists and then develops into what would become rabbinism,” Boyarin 1 Boyarin, “Beyond Judaisms,” 324. 2 Segal argues that, although some scholars have suggested that there was no concept of orthodoxy in rabbinic Judaism, “two powers in heaven” reports show “that the rabbis, in common with their brethren in the diaspora, were concerned about the theological and orthodox center of Judaism when other sectarian groups of their day seemed willing to compromise Judaism’s integrity.” Segal, Two Powers in Heaven, x. -
What Sugyot Should an Educated Jew Know?
What Sugyot Should An Educated Jew Know? Jon A. Levisohn Updated: May, 2009 What are the Talmudic sugyot (topics or discussions) that every educated Jew ought to know, the most famous or significant Talmudic discussions? Beginning in the fall of 2008, about 25 responses to this question were collected: some formal Top Ten lists, many informal nominations, and some recommendations for further reading. Setting aside the recommendations for further reading, 82 sugyot were mentioned, with (only!) 16 of them duplicates, leaving 66 distinct nominated sugyot. This is hardly a Top Ten list; while twelve sugyot received multiple nominations, the methodology does not generate any confidence in a differentiation between these and the others. And the criteria clearly range widely, with the result that the nominees include both aggadic and halakhic sugyot, and sugyot chosen for their theological and ideological significance, their contemporary practical significance, or their centrality in discussions among commentators. Or in some cases, perhaps simply their idiosyncrasy. Presumably because of the way the question was framed, they are all sugyot in the Babylonian Talmud (although one response did point to texts in Sefer ha-Aggadah). Furthermore, the framing of the question tended to generate sugyot in the sense of specific texts, rather than sugyot in the sense of centrally important rabbinic concepts; in cases of the latter, the cited text is sometimes the locus classicus but sometimes just one of many. Consider, for example, mitzvot aseh she-ha-zeman gerama (time-bound positive mitzvoth, no. 38). The resulting list is quite obviously the product of a committee, via a process of addition without subtraction or prioritization. -
Jewish Law Research Guide
Cleveland State University EngagedScholarship@CSU Law Library Research Guides - Archived Library 2015 Jewish Law Research Guide Cleveland-Marshall College of Law Library Follow this and additional works at: https://engagedscholarship.csuohio.edu/researchguides Part of the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Cleveland-Marshall College of Law Library, "Jewish Law Research Guide" (2015). Law Library Research Guides - Archived. 43. https://engagedscholarship.csuohio.edu/researchguides/43 This Web Page is brought to you for free and open access by the Library at EngagedScholarship@CSU. It has been accepted for inclusion in Law Library Research Guides - Archived by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Home - Jewish Law Resource Guide - LibGuides at C|M|LAW Library http://s3.amazonaws.com/libapps/sites/1185/guides/190548/backups/gui... C|M|LAW Library / LibGuides / Jewish Law Resource Guide / Home Enter Search Words Search Jewish Law is called Halakha in Hebrew. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life. Home Primary Sources Secondary Sources Journals & Articles Citations Research Strategies Glossary E-Reserves Home What is Jewish Law? Need Help? Jewish Law is called Halakha in Hebrew. Halakha from the Hebrew word Halakh, Contact a Law Librarian: which means "to walk" or "to go;" thus a literal translation does not yield "law," but rather [email protected] "the way to go". Phone (Voice):216-687-6877 Judaism classically draws no distinction in its laws between religious and Text messages only: ostensibly non-religious life 216-539-3331 Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities.