Parashat-Noach-Compressed.Pdf
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
E-Oneg Vayetze.1.1
MILLER MUSINGS This page is sponsored by Federation Rabbi 3 Menachem M Junik Beis Gavriel, Lubavitch, Federation The Author can be contacted at [email protected] How to attain spiritual Parshah protection Life is complicated. From the moment that we awake in the morning there are various different pressures and demands on our time; many distractions and nuisances that get in the way of us fulfilling the days’ tasks. We may ask ourselves, imagine if Hashem had created the world in a way that we are not pulled in all different directions and in a world where we are not constantly being distracted from what is really important in life? Envision our day being occupied primarily with Torah, Mitzvos and acts of Chessed. Our financial worries would be to a minimum. In our Parsha, Vayeitzei, the Torah have the strength to overcome the challenges Dovid Hamelech writes in Tehillim (128:2) discusses the journey of our father Yaakov that he would now face in the new Galus Yegia kapecha ki sochel ashrecha vetov lach. from Be’er Sheva to Charan. The Torah of Charan, and that everything that he had Fortunate is you who eats from the labour describes Be’er Sheva as a holy and spiritual learned and experienced in Be’er Sheva of your hands, You will be happy and full of environment where Yaakov sat near his father should be a source of energy and strength for goodness. Yitzchak learning Torah. Charan, however, as him. When it comes to commerce and business, Rashi describes at the end of Parshas Noach, When Yaakov lay down to daven, the Posuk and our daily mundane routine, one should is a place that angers Hashem. -
Publica Tions
A PROJECT OF THE פרשת וישב שבת פרשת עקבחנוכה כ״ו כ״ב אבכסלו תשפ״א At the 5781 DECEMBERJULY 31, 2021 12, 2020 ISSUE #52 Shabbos RABBI YITZCHOK WEEKLY INSPIRATION AND INSIGHT ADAPTED FROMTable CLASSIC ARTSCROLL TITLES HISIGER, EDITOR DEDICATED BY MENACHEM AND BINAH BRAUNSTEIN AND FAMILY DESIGN & LAYOUT: L’ILLUI NISHMAS RAV MOSHE BEN RAV YISSOCHOR BERISH AND MARAS YENTA BAS YISROEL CHAIM MRS. AVIVA KOHN Parashah POSITIVE FIRST Rabbi Frand on the Parashah 3 by Rabbi Yissocher Frand אְַך אֶ ת זֶ ה לֹא תֹאכְלוּ מִמַּעֲלֵי הַ גֵּרָ ה וּמִמַּפְרִ יסֵי הַפַּרְ סָה הַשְּׁ סוּעָה אֶת הַ גָּמָ ל וְאֶת הָאַרְ נֶבֶ ת וְאֶת הַחֲ זִיר כִּי מַפְרִ יס.וְאֶת הַשָּׁ פָן כִּי מַעֲלֵה גֵרָ ה הֵמָּ ה וּפַרְ סָ ה לֹא הִפְרִ יסוּ טְמֵאִ ים הֵ ם לָכֶ ם .פַּרְ סָ ה הוּא וְ לֹא גֵרָ ה טָמֵ א הוּא לָכֶם מִבְּשָׂרָ ם לֹא תֹאכֵ לוּ וּבְ נִבְלָתָ ם לֹא תִ גָּעוּ But this shall you not eat from among those that bring up their cud or have complete- ly separated split hooves: the camel, the hare, and the hyrax, for they bring up their cud, but their hooves are not split — they are unclean to you; and the pig, for it has a split hoof, but not the cud — it is unclean to you (14:7-8). The Torah’s listing of kosher and non-ko- view, and relate to, other people. sher animals, which seems some- The point of the verses listing what technical, contains many the animals that have only one ko- lessons beyond the mere details of sher sign is to teach us that they what we may and may not eat. -
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals. -
Eikev Rabbi Yosef Kalatsky
YadAvNow.com YadAvNow.com Weekly Video Series: Eikev Rabbi Yosef Kalatsky Weekly Video: Vigilantly Processing The Doctrine CLICK TO VIEW! Not Trampled As Are The Statutes CLICK TO VIEW! Assuring Cognition of G-d’s Existence CLICK TO VIEW! The MegaForce That Transforms CLICK TO VIEW! An Arsenal Of Attributes For Battle CLICK TO VIEW! 1 YadAvNow.com YadAvNow.com Weekly Video Series: Eikev Rabbi Yosef Kalatsky Is Acknowledgement of the Source Integral to the Sated or the Hungry? CLICK TO VIEW! 1. ”And you have eaten, and you are sated, and you blessing the world is all G-d’s; after the blessing will bless G-d.“ the terrestrial is released to mankind. 2. This is basis one must say Grace after eating: 3 10. 13 methods of interpretation were given at Sinai. blessings on a Torah level and a 4th which is rabbinical. 11. Kal V’chomer is one. 3. Gemara: What is the basis for the pre-blessing? 12. The logic that was employed by the Gemara to establish 4. If one acknowledges G-d when sated– definitely a basis for the pre blessing is the Kal V’chomer. when one is hungry? 13. Reb Meir Simcha of Dvinsk: If the Kal V’chomer 5. Gemara: One is not permitted to benefit from the is the basis for the pre-blessing; one’s obligation world without a blessing. should be biblical, which it is not. 6. If one did, it is as if he had benefited from 14. He explains there is a fallacy in the logical something that was consecrated. -
Shabbat Shalom
" SHABBAT SHALOM. Today is 13 Av 5777, Shabbat 3. Rashi points out that the verb used to describe Moshe’s Nachamu. Kiddush Levanah can be recited tonight, supplication to Hashem is one of ten different verbs in moon-willing. Hebrew that mean to pray. Rashi further quotes the Sifri that tells us that the verb here chinun comes from the word chinam, which means a gift without payment. Moshe was not counting on his own righteousness or good deeds, TORAH DIALOGUE neither did he count on his own devotion to the people of (p. 755 Hz) (p. 1008 S) (p. 666 Hi) (p. 958 AS) Israel that he had shown over so many years. He had never VA'ETCHANAN prayed for himself up until now but only on behalf of the Deuteronomy 3:23 people. So this is the first time that he truly “supplicates” [Compiled by Rabbi Edward Davis (RED), Rabbi Emeritus Hashem. This is the first time that Moshe is bringing a very Young Israel of Hollywood-Ft. Lauderdale] personal and intimate request before the throne of God. Rav Hirsch notes that the verb here has the same grammatical 1. Moshe makes his last supplication to Hashem to allow form as the normal verb for prayer, which is a reflexive form, him entry into the Promised Land. The divine decree was in which the active and the passive are one. Rav Hirsch established and his brother and sister have already died. notes that this is important in the world of prayer, where the Moshe is well aware that the decree against his brother has person who is praying needs to judge himself as he is been carried out, and Hashem plans to end his career east supplicating and praying to Hashem. -
A Taste of Torah
Continued on back side back on Continued (Bereishis 9:2)”; why is this being told told being this is why 9:2)”; (Bereishis “contract” with Hashem and say, say, and Hashem with “contract” fear will be on all the beasts of the field field the of beasts the all on be will fear point where they could look at their their at look could they where point tells Noach, “And your reverence and and reverence your “And Noach, tells were powerfully affected, to the the to affected, powerfully were defeat. a most meaningful fashion. Hashem Hashem fashion. meaningful most a expressed, the Jews of his generation generation his of Jews the expressed, Jewish People, they needn’t fear fear needn’t they People, Jewish Kranz; c. 1740-1804) explains this in in this explains 1740-1804) c. Kranz; and something which his every action action every his which something and as Hashem is fighting for the the for fighting is Hashem as The Dubno Maggid (Rabbi Ya’akov Ya’akov (Rabbi Maggid Dubno The yiras Shamayim yiras was a small matter matter small a was of the Land of Canaan. As long long As Canaan. of Land the of Talmud’s answer. Since for Moshe Moshe for Since answer. Talmud’s challenge. fear the might of the inhabitants inhabitants the of might the fear We can now understand the the understand now can We People, for whom this is a tremendous tremendous a is this whom for People, tells the Jewish people not to to not people Jewish the tells to himself. -
Outline and Sources for Drasha, Shabbat Yerushalayim, Parshat Vayetze, 5768
Outline and Sources for Drasha, Shabbat Yerushalayim, Parshat Vayetze, 5768 I. This Shabbos has been designated by the Orthodox Union, and by a number of other organizations, as Shabbat Yerushalayim. Because of the political activities currently underway, which openly consider the division of Ir Hakodesh, our Holy City, it is important that we educate ourselves about the place of Yerushalayim in our tradition, and respond in any way we can to guarantee a united and safe Jerusalem. A bit over 40 years ago, the Ribono Shel Olam gave us a gift. That gift was the city of Jerusalem, in its entirety, under Jewish sovereignty but open to all religions and to all mankind, a gift of which we were deprived nearly 2,000 years ago but have prayed for intensely ever since. We often fail to appreciate G-d’s gifts, and the case of Yerushalayim is no different. We take it for granted that we can approach the Kotel Ma’aravi, the Western Wall, the single remnant of our Holy Temple, any time we wish, day or night, Shabbat, Chag, or ordinary weekday. We take for granted the fact that Jewish homes and major institutions of Jewish learning now exist within the walls of the city, in all directions of the city, and throughout the extended contemporary municipality of Jerusalem. We dare not be ungrateful for this astounding historic situation. We must be thankful to G-d for allowing us to live in a time when free access to Yerushalayim and to Jewish holy sites there is available to each and every Jew. -
Parashat Noach 5774 by Dani Passow October 5, 2013
Parashat Noach 5774 By Dani Passow October 5, 2013 Following the tragic and near-utter destruction of humankind during the deluge, Noach, the patriarch of the lone family to survive the flood, offers a sacrifice to God. The Torah records that God finds the smell of the sacrifice pleasing, but follows with a perplexing line: “God smelled the pleasing aroma, and God said in His heart: ‘I will not continue to curse the earth because of man, since the imagination of man’s heart is evil from his youth; nor will I again smite every living being, as I have done.’”1 Why would God respond to Noach’s sacrifice by stating that man’s heart is evil? Wouldn’t this statement about the innate nature of humankind have been more appropriate as a response to the corruption that precipitated the flood? To better understand God’s reaction to the sacrifice, we need to explore Noach’s prior behavior. When God first tells Noach to build the ark, the design instructions include the command, “You shall make a window ( tzohar ) for the ark.” 2 The existence of the tzohar begs Noach to bear witness to the suffering taking place outside of the ark. But Noach doesn’t seem to hear this message. Instead of being aware of the events unfolding outside of the ark, he goes out of his way to remain oblivious. We read that as the storm settles, “Noach removed the covering of the ark;” 3 however, at no point was Noach instructed to place a cover over the ark. -
Parashat Noach Tells the Story of the Flood, One of the Best Known Stories in the Torah
Noach Genesis 6:9-11:32 Parashat Noach tells the story of the Flood, one of the best known stories in the Torah. G-d decides to destroy the whole world because humanity has become so evil, but spares Noah and his family. Noah is described as “righteous in his generation.” The sages disagree on whether this is a wholly positive statement or not. It would seem likely it is damning with faint praise to qualify the statement of righteousness by comparing to an immoral generation. “Good behavior” in prison, for example, is not necessarily exemplary behavior by the standards of society outside prison walls. A high school play that is deemed “great for high school seniors” is likely not a production ready for Broadway. The story of collecting the animals for the ark is full of contradictions. Was there one pair of each species or were there seven pairs of each tahor (pure) species? Richard Friedman in Who Wrote the Bible? shows how the narrative can be split into two consistent and complete stories, lending credence to the Documentary Hypothesis view that multiple narratives were interwoven to write the Torah as we know it. Once the flood is over, G-d tells Noah to come out of the ark along with his family and all the animals. G-d further tells Noah that people may now eat animals (as opposed to Adam and Eve, who were vegetarians), but that they must not eat any of the animal’s blood. Other rules of kashrut come later in the Bible and were embellished in the Talmud and by later commentators, but at this point kol remes - everything that moves - is available to be eaten. -
A Historical Reading of Genesis 11:1–9: the Sumerian Demise and Dispersion Under the Ur Iii Dynasty
JETS 50/4 (December 2007) 693–714 A HISTORICAL READING OF GENESIS 11:1–9: THE SUMERIAN DEMISE AND DISPERSION UNDER THE UR III DYNASTY paul t. penley* i. available options for reading genesis 11:1–9 Three options are available for approaching the question of historicity in Gen 11:1–9: ahistorical primeval event; agnostic historical event; and known historical event. A brief survey of each approach will provide the initial im- petus for pursuing a reading of this pericope as known historical event, and the textual and archaeological evidence considered in the remainder of this article will ultimately identify this known historical event as the demise and dispersion of the last great Sumerian dynasty centered at Ur. 1. Ahistorical primeval event. Robert Davidson in his commentary on the neb text of Genesis 1–11 asserts, “It is only when we come to the story of Abraham in chapter 12 that we can claim with any certainty to be in touch with traditions which reflect something of the historical memory of the Hebrew people.”1 Davidson’s opinion reflects the approach to Genesis 1–11 where the narratives are couched in the guise of primeval events that do not correlate to actual history. Westermann also exemplifies this approach when he opts for reading Gen 11:1–9 through the lens of inaccessible primeval event. Even though he acknowledges that the mention of the historical Babylon “is more in accord with the historical etiologies in which the name of a place is often explained by a historical event,” he hypothesizes that “such an element shows that there are different stages in the growth of 11:1–9.”2 Speiser could also be placed in this category on account of the fact that he proposes pure literary dependence on tablet VI of the Enuma Elish.3 In his estimation the narrative is a reformulated Babylonian tradition and questions of historicity are therefore irrelevant. -
Seven Mountains to Aratta
Seven Mountains to Aratta Searching for Noah's Ark in Iran B.J. Corbin Copyright ©2014 by B.J. Corbin. All rights reserved. 1st Edition Last edited: August 30, 2015 Website: www.bjcorbin.com Follow-up book to The Explorers of Ararat: And the Search for Noah’s Ark by B.J. Corbin and Rex Geissler available at www.noahsarksearch.com. Introduction (draft) The basic premise of the book is this... could there be a relationship between the Biblical "mountains of Ararat" as the landing site of Noah's Ark and the mythical mountain of Aratta as described in ancient Sumerian literature? Both the Biblical Flood mentioned in Genesis chapters 6-8 and The Epic of Gilgamesh in tablet 11 (and other Sumerian texts), seem to be drawing from the same historical flood event. Probable Noah’s Ark landing sites were initially filtered by targeting "holy mountains" in Turkey and Iran. The thinking here is that something as important and significant as where Noah's Ark landed and human civilization started (again) would permeate throughout history. Almost every ancient culture maintains a flood legend. In Turkey, both Ararat and Cudi are considered holy mountains. Generally, Christians hold Mount Ararat in Turkey as the traditional landing site of Noah's Ark, while Muslims adhering to the Koran believe that Mount Cudi (pronounced Judi in Turkish) in southern Turkey is the location where Noah's Ark landed. In Iran, both Damavand and Alvand are considered holy mountains. Comparing the geography of the 4 holy mountains, Alvand best fits the description in Genesis 11:2 of people moving “from the east” into Shinar, if one supports that definition of the verse. -
Nimrod and Esau As Parallel Figures
215 In Search of Nimrod: Nimrod and Esau as Parallel Figures By: GEULA TWERSKY Introduction This study seeks to arrive at an understanding of the enigmatic character Nimrod, the mythical Assyrian conqueror and builder who plays a prom- inent role in the Genesis accounts of the development of evil after the flood. The methodology for arriving at such an understanding lies in an analysis of the parallel relationship between Nimrod and Esau, and by association, Assyria and Edom, the nation-states that they represent. The research presented here leads to an understanding of Esau/Edom as the literary successor of Nimrod and the Assyrian monarchy that he founded. Nimrod Most academic discussions concerning Nimrod focus on the improbable task of identifying him with an extra-biblical, known historical figure.1 S. 1 Cf. for example, Y. Levin, “Nimrod the Mighty, King of Kish, King of Sumer and Akkad,” VT 52.3 (2002): 350–64; Cf. also Nahum Sarna, Genesis, The JPS Torah Commentary, (ed. N. Sarna; Jerusalem: Jewish Publication Society, 1989), 73, who attempts to identify Nimrod with Naram-Sin; some have argued that Nimrod has his roots in a Mesopotamian deity. This was first suggested by J. Grivel, “Nemrod et les écritures cunéiformes,” Transactions of the Society of Biblical Archaeology 3 (1874), p. 136–144, and revived by E. Lipinski, “Nimrod et Assur,” Revue Biblique 73.1 (1966), p. 77–93, who related Nimrod to Marduk in the Bab- ylonian creation myth Enuma elis, “when on high.” Van der Toorn and P. W. van der Horst, Harvard Theological Review 83.1 (1990), p.