DOCSLIB.ORG

Oral Law - Mishna & Talmud

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Oral Law - Mishna & Talmud ASK U. - The Kollel Institute Foundations of Judaism: Oral Law - Mishna & Talmud A. Oral Law All the commandments that were given to Moshe at Sinai were given together with their interpretation, as it is written “and I will give thee the Tables of Stone, and the Law, and the Commandment” (Exodus 24,12). “Law” is the Written Law; and “Commandment” is its interpretation: We were commanded to fulfi ll the Law, according to the Commandment. And this Commandment is what is called the Oral Law. The whole of the Law was written down by Moshe Our Teacher before his death, in his own hand. He gave a scroll of the Law to each tribe; and he put another scroll in the Ark for a witness, as it is written “take this book of the Law, and put it by the side of the Ark of the Covenant of the LORD your God, that it may be there for a witness against thee” (Deuteronomy 31,26). But the Commandment, which is the interpretation of the Law--he did not write it down, but gave orders concerning it to the elders, to Yehoshua, and to all the rest of Israel, as it is written “all this word which I command you, that shall you observe to do . .” (Deuteronomy 13,1). For this reason, it is called the Oral Law. Maimonides - Introduction to ‘Mishne Torah’ - (all futher unattributed citations are from this source) 1. “An eye for an Eye” - This refers to monetary compensation Bava Kamma 84a 2. It shall be an eternal commandment for you. In the seventh month, on the tenth day, you shall affl ict your souls and no manner of work shall be done... Leviticus 16:29 3. The seventh day is the Sabbath of the L-rd, your G-d; you shall not do any work... Exodus 20:9 4. If the place that the L-rd, your G-d will choose to place His Name will be far from you, you may slaughter from your cattle and your fl ocks that the L-rd has given you, as I have commanded you, and you may eat in your cities according to your hearts desire Deutoronomy 12:21 B. Oral Transmission (331 BCE - 188 BCE) 1. Although the Oral Law was not written down, Moshe Our Teacher taught all of it in his court to the seventy elders; and El`azar, Pinehas, and Yehoshua, all three received it from Moshe. And to his student Yehoshua, Moshe Our Teacher passed on the Oral Law and ordered him concerning it. And so Yehoshua throughout his life taught it orally. Maimonides - Introduction to ‘Mishne Torah’ 2. Moses received the Torah at Sinai and trasmitted to Joshua, Joshua to the elders, the elders to the prophets, the prophets transmitted it to the men of the great assembly... Mishna Pirkei Avot 1:1 C. The Mishnah (188 CE) Our Holy Teacher (Rabbi Yehuda HaNassi - Rabbi Judah ‘the prince’) wrote the Mishnah. From the time of Moshe to Our Holy Teacher, no one had written a work from which the Oral Law was publicly taught. Rather, in each generation, the head of the then existing court or the prophet of the time wrote 1 ASK U. - The Kollel Institute Foundations of Judaism: Oral Law - Mishna & Talmud down for his private use notes on the traditions he had heard from his teachers, and he taught in public from memory. So too, everyone wrote down according to his ability parts of the explanation of the Torah and of its laws he heard, as well as the new matters that developed in each generation, which had not been received by oral tradition, but had been deduced by applying the Thirteen Principles for Interpreting the Torah, and had been agreed upon by the Great Rabbinical Court. Such had always been done, until the time of Our Holy Teacher. Why did Our Holy Teacher do so, and did not leave things as they were? Because he saw that the number of students was continuing to go down, calamities were continually happening, wicked government was extending its domain and increasing in power, and the Israelites were wandering and emigrating to remote places. He thus wrote a work to serve as a handbook for all, so that it could be rapidly studied and would not be forgotten; throughout his life, he and his court continued giving public instruction in the Mishnah. He gathered together all the traditions, all the enactments, and all the explanations and interpretations that had been heard from Moshe Our Teacher or had been deduced by the courts of all the generations in all matters of the Torah; and he wrote the Book of the Mishnah from all of them. And he taught it in public, and it became known to all Israel; everyone wrote it down and taught it everywhere, so that the Oral Law would not be forgotten by Israel. 1. Those who study Mishna bring destruction upon the world. How can it occur to you to say that they bring destruction upon the world?! Rabina said: Because they decide points of law from their teachings. Talmud Sotah 22a 2. A valuation of money. Money’s worth. In the presence of the court. On the evidence of witnesses who are free men and persons under the jurisdiction of the law. Women are also subject to the law of torts. [Both] the plaintiff and defendant are involved in the payment. Bava Kamma - Mishna 1:3 D. Beraisa Rav wrote the Sifra and the Sifre to explain and expound the principles of the Mishnah, and Rabbi Hiyya wrote the Tosefta to explain the matters of the Mishnah. So too, Rabbi Hoshaya and bar Qappara wrote alternative oral traditions to explain the text of the Mishnah. Rabbi Yohanan wrote the Jerusalem Talmud in the Land of Israel about three hundred years after the destruction of the Temple. The Mishnah scholars wrote other works to interpret the words of the Torah: Rabbi Hoshayah, a student of Our Holy Teacher, wrote an explanation of the Book of Genesis. Rabbi Yishmael wrote a commentary [on the Biblical text] from the beginning of the book of Exodus to the end of the Torah, which is called the Mechilta; and Rabbi Aqivah also wrote a Mechilta. Other Torah scholars later wrote collections of sermonic materials on the Bible. All these were written before the Babylonian Talmud. E. Aggadic Midrash ...Other Torah scholars later wrote collections of sermonic materials on the Bible. 1. And the third class [of thinkers]... are the individuals who have a clear conception of the greatness of the Sages and the excellence of their intellect…They know that the Sages, peace be upon them, did not speak words of nonsense. It is also clear to them that heir words have both superfi cial and deeper meanings and that all of their statements which speak of impossibilities were said in the manner of riddle and parable, for this is the method of the great Sages. Maimonides Commentary to the Mishna, Sanhedrin Chapter 10 2 ASK U. - The Kollel Institute Foundations of Judaism: Oral Law - Mishna & Talmud 2. Said Rabba bar Bar Channah: Once I saw a frog that was as big as the city of Hegronia. And how big is the city of Hegronia? Sixty houses. A serpent came and swallowed the frog and then a raven came and swallowed the serpent. It fl ew up and sat on a tree. Consider how strong that tree was! Said Rav pappa Bar Shmuel: “Had I not been there myself I would never have believed it Talmud Bava Basra 73b 3. When the earth was astonishingly empty, with darkness upon the face of the deep (Genesis 1:2). Rabbi Shimon interpreted this verse as referring to the four kingdoms that took Israel into exile. The word “empty” refers to Babylon, as it is written, I have seen the land and behold it is empty (Jeremiah 14); “astonishingly” refers to Persia, as it is written, and they made extreme haste; and the word “darkness” refers to Greece, who darkened the eyes of Israel with their edicts, because they said to them “write on the horns of the ox that you have no share in the God of Israel...” “And the spirit of G-d hovered”: this alludes to the spirit of Messiah, as we read, “And the spirit of the Lord shall rest upon him” (Isa. 11:2) Genesis Rabba 2:4 4. You should know that we have three kinds of books. The fi rst is the Torah, and all of us believe in it with perfect faith. The second is what is called the Talmud, which is a commentary on the commandments of the Torah. There are 613 commandments in the Torah, and there is not which is not explained in the Talmud. We believe in the Talmud’s explanations of the commandments.. We have a third [kind of] book called Midrash, meaning ‘sermons’. It is just as if the bishop would rise and deliver a sermon, and one of the listeners who was pleased by the sermon recorded it. With regard to this boo, if one believes in it, it is fi ne, but if one does not believe in it, he is not harmed [spiritually]. Nachmanides - The Disputation at Barcelona (Paragraph 39) F. Rabbinic Decrees From them are also found the restrictive legislations enacted by the Torah scholars and prophets in each generation, to serve as a protecting fence around the Law as learned from Moshe in the interpretation of “you shall keep my preventive measure” (Leviticus 18,30), which said take preventive measures to preserve my preventive measure.
Load more

Recommended publications
  • Author of the Gospel of John with Jesus' Mother
    JOHN MARK, AUTHOR OF THE GOSPEL OF JOHN WITH JESUS’ MOTHER © A.A.M. van der Hoeven, The Netherlands, updated June 6, 2013, www.JesusKing.info 1. Introduction – the beloved disciple and evangelist, a priest called John ............................................................ 4 2. The Cenacle – in house of Mark ánd John ......................................................................................................... 5 3. The rich young ruler and the fleeing young man ............................................................................................... 8 3.1. Ruler (‘archōn’) ........................................................................................................................................ 10 Cenacle in the house of Nicodemus and John Mark .................................................................................... 10 Secret disciples ............................................................................................................................................ 12 3.2. Young man (‘neaniskos’) ......................................................................................................................... 13 Caught in fear .............................................................................................................................................. 17 4. John Mark an attendant (‘hypēretēs’) ............................................................................................................... 18 4.1. Lower officer of the temple prison ..........................................................................................................
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Mamluk Architectural Landmarks in Jerusalem
    Mamluk Architectural Landmarks 2019 Mamluk Architectural in Jerusalem Under Mamluk rule, Jerusalem assumed an exalted Landmarks in Jerusalem religious status and enjoyed a moment of great cultural, theological, economic, and architectural prosperity that restored its privileged status to its former glory in the Umayyad period. The special Jerusalem in Landmarks Architectural Mamluk allure of Al-Quds al-Sharif, with its sublime noble serenity and inalienable Muslim Arab identity, has enticed Muslims in general and Sufis in particular to travel there on pilgrimage, ziyarat, as has been enjoined by the Prophet Mohammad. Dowagers, princes, and sultans, benefactors and benefactresses, endowed lavishly built madares and khanqahs as institutes of teaching Islam and Sufism. Mausoleums, ribats, zawiyas, caravansaries, sabils, public baths, and covered markets congested the neighborhoods adjacent to the Noble Sanctuary. In six walks the author escorts the reader past the splendid endowments that stand witness to Jerusalem’s glorious past. Mamluk Architectural Landmarks in Jerusalem invites readers into places of special spiritual and aesthetic significance, in which the Prophet’s mystic Night Journey plays a key role. The Mamluk massive building campaign was first and foremost an act of religious tribute to one of Islam’s most holy cities. A Mamluk architectural trove, Jerusalem emerges as one of the most beautiful cities. Digita Depa Me di a & rt l, ment Cultur Spor fo Department for e t r Digital, Culture Media & Sport Published by Old City of Jerusalem Revitalization Program (OCJRP) – Taawon Jerusalem, P.O.Box 25204 [email protected] www.taawon.org © Taawon, 2019 Prepared by Dr. Ali Qleibo Research Dr.
    [Show full text]
  • Syllabus Beth Berkowitz Jewish Theological Seminary Animals in Rabbinic
    TAL 6150 “Humans and Other Animals in Talmudic Torts” Prof. Beth Berkowitz The Jewish Theological Seminary of America Fall 2010 Monday/Wednesday 10:20-12:10 “Among nonhumans and separate from nonhumans there is an immense multiplicity of other living things that cannot in any way be homogenized, except by means of violence and willful ignorance, within the category of what is called the animal or animality in general.” Jacques Derrida “The Animal That Therefore I Am” Theme of Course Human beings have long considered themselves unique among animals. In recent decades, new research on animal cognition and the rise of the environmentalist movement have challenged the conviction that we are superior to – and have the right to exploit – other animal species. This course will explore the conceptualization of animals within classical rabbinic law. Slaughtering, sacrificing, and eating animals are the most prominent legal topics, but the Mishnah also discusses buying, selling, owning, inheriting, stealing, judging, and worshipping animals, as well as keeping them as pets, using them for labor, gambling with them, and having sex with them. Our course will focus on rabbinic laws about injury to and by animals, which is most often embodied by the “goring ox,” a legal motif inherited from the Torah (which was probably in turn borrowed from the Laws of Hammurabi). We will keep in mind the broader rabbinic discourse about animals as we ask: • According to rabbinic assumption, what is the character of animal cognition, communication, intention, emotion?
    [Show full text]
  • The Prophet Jeremiah in the Talmud and Midrash Chronology
    Sun 4 Nov 2007 Dr Maurice M. Mizrahi Congregation Adat Reyim Joint series on Jeremiah with Beth El Hebrew Congregation The Prophet Jeremiah in the Talmud and Midrash Chronology 640-609 BCE: Josiah [Yoshiyahu], King of Judah. Marched against Pharaoh Necho and was killed at Megiddo. Strong religious reforms, restoration of Jewish practices, Temple-centered. 626-585 BCE: Jeremiah’s [Yirmiahu] 41 years of prophecy. Torn between love of Jews and love of Judaism. 609 BCE: Jehoahaz, son of Josiah, King of Judah. 3-month reign, died in exile in Egypt. 609-598 BCE: Jehoiakim, son of Josiah, King of Judah. Died during siege of Jerusalem. Burned scroll of Lamentations. Return of idolatry and corruption. 598 BCE: Jeconiah [Jehoiachin], son of Jehoiakim, King of Judah. Was 18, reigned 3 months, exiled to Babylon. 598-587 BCE: Zedekiah [Tzidkiyahu], son of Josiah, last king of Judah . Was 21 when began reign, exiled to Babylon. 589-586 BCE: Siege and sack of Jerusalem, destruction of Temple and exile to Babylon ========================== Authorship Jeremiah wrote the books of Jeremiah, Kings, and Lamentations (Talmud) Moses received the Torah from God and wrote the Book of Job, Joshua wrote his book and the last eight verses of Deuteronomy (that is, the account of the death of Moses); Samuel wrote his book, Judges and Ruth; David wrote the Psalms; Jeremiah wrote his book, the Book of Kings and Lamentations; Hezekiah and his council wrote Isaiah, Proverbs, Song of Songs, and Ecclesiastes; the men of the Great Assembly wrote Ezekiel, the Twelve Prophets, Daniel, and the Scroll of Esther; Ezra wrote his book and the genealogy of Chronicles down to himself.
    [Show full text]
  • John's Self-Identification to the Priests and Levites
    Jewish Life of the Messiah: Lesson Thirteen Page 1 PART XI: PROPHECIES IN PREPARATION FOR THE DEATH OF CHRIST (CONT.) SECTION 218: QUESTIONS ABOUT HIS DESTINATION, THE FATHER, AND THE HOLY SPIRIT ANSWERED — JOHN 14:1-31 SECTION 219: THE VINE AND THE BRANCHES — JOHN 15:1-17 SECTION 220: OPPOSITION FROM THE WORLD — JOHN 15:18-16:4 SECTION 221: COMING AND MINISTRY OF THE SPIRIT — JOHN 16:5-15 SECTION 222: PREDICTION OF JOY OVER HIS RESURRECTION — JOHN 16:16-22 SECTION 223: PROMISE OF ANSWERED PRAYER AND PEACE — JOHN 16:23-33 SECTION 224: JESUS’ PRAYER FOR HIS DISCIPLES AND ALL WHO WILL BELIEVE — JOHN 17:1-26 SECTION 225: SECOND PREDICTION OF PETER’S DENIAL — MATTHEW 26:30-35; MARK 14:26-31; LUKE 22:39-40A; JOHN 18:1 SECTION 226: JESUS’ THREE AGONIZING PRAYERS IN GETHSEMANE — MATTHEW 26:36-46; MARK 14:32-42; LUKE 22:40B-46 PART XII: THE DEATH OF CHRIST SECTION 227: JESUS BETRAYED, ARRESTED, AND FORSAKEN — MATTHEW 26:47-56;MARK 14:43-52; LUKE 22:47-53; JOHN 18:2-12 SECTION 228: FIRST JEWISH PHASE, BEFORE ANNAS — JOHN 18:13-24 SECTION 229: SECOND JEWISH PHASE, BEFORE CAIAPHAS AND THE SANHEDRIN — MATTHEW 26:57-68; MARK 14:53-65; LUKE 22:54 SECTION 230: PETER’S DENIALS — MATTHEW 26:69-75; MARK 14:66-72; LUKE 22:55-65; JOHN 18:25-27 SECTION 231: THIRD JEWISH PHASE, BEFORE THE SANHEDRIN — MATTHEW 27:1; MARK 15:1A; LUKE 22:66-71 Jewish Life of the Messiah: Lesson Thirteen Page 2 SECTION 218: QUESTIONS ABOUT HIS DESTINATION, THE FATHER, AND THE HOLY SPIRIT ANSWERED—JOHN 14:1-31 PROMISES AND ADMONITIONS BY THE KING Better known as ―The Upper Room Discourse‖ Chapters 14-17 record His table talk during the Passover Seder John, being more interested in what Jesus said rather than what He did, is the only one who records all that was said here.
    [Show full text]
  • Symposium: "You Have Chosen Us from Amongst the Nations"
    Symposium (Guide to the Perplexed III, 49). Rav Kook writes: Symposium By Jonathan Blass One might think that the entire difference between Israel and the nations is that difference [in the realm of action] which is given prominence by the active observance of mitzvot ….This view is mistaken.… It is the element of neshamah that sets aRav Avraham Yitzchak HaKohen Kook’s under- Israel’s character apart as a distinct unit, unique in the world. standingH of what makes Am Yisrael God’s Chosen People From that difference spring all the differences in behavior [i.e., had practical as well as theoretical relevance for his genera- mitzvot], and even when these last are impaired [by lack of tion, and continues to be vitally important to this day. It observance], that impairment cannot touch the … psychic ele- Ò You Have formed the basis for Rav Kook’s cooperation with the non- ÒYou Have ment from which they derive. Therefore the difference between religious and anti-religious pioneers of his period (see Israel and the nations will remain forever (Orot Yisrael 5:7). Iggerot HaR’Iyyah, Iggeret 555) and underlies the belief of What is the nature of Israel’s national identity? What is Am his disciples that the founding of even a secular Jewish state Yisrael ? Rav Kook teaches that Israel’s identity is one with has not only political but also religious significance. Rav God’s wisdom and will. By its nature, Am Yisrael strives to ChosenChosen UsUs Kook teaches us that what distinguishes Israel from the realize those truths embodied in the Torah.
    [Show full text]
  • Violent Video Games, but It Does Indicate What Happens When Children Make Media the Center of Their Lives
    1 Violent and Defamatory Video Games Rabbi Elliot Dorff and Rabbi Joshua Hearshen February 4, 2010 EH 21:1.2010 This paper was approved on February 4, 2010, by a vote of twelve in favor (12-0-1). Voting in favor: Rabbis Kassel Abelson, Miriam Berkowitz, Elliot Dorff, Robert Fine, Susan Grossman, Josh Heller, Jane Kanarek, Daniel Nevins, Avram Reisner, Jay Stein, Steven Wernick and David Wise. Abstaining: Rabbi Adam Kligfeld. The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halakhah for the Conservative movement. The individual rabbi, however, is the authority for the interpretation and application of all matters of halakhah. She’elah: May Jews play violent or defamatory video games? Te’shuvah: The video game industry accounts for an enormous percentage of the entertainment industry today. 1 According to a September 2008 survey by the Pew Research Center, 97% of all teenagers play video games in some format. 2 While First Amendment rights to free speech assure that the content of these games is legal in American law, their ethical status varies widely. The variety of games available today is great, and the good to be gained from many of them may also be great. They stimulate the minds of the elderly, and they raise preparedness scores of those about to enter the Israeli army, and they help youngsters learn everything from music to mathematics. In a portion of the games, however, the material is morally questionable and may even be harmful or immoral on other grounds. These include what we are calling “violent and defamatory games.” By “violent” we mean gratuitous brute force intended 1 http://www.mediafamily.org the Mediawise Video Game Report Card is published periodically by the National Institute on Media and the Family.
    [Show full text]
  • 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.
    [Show full text]