MOURNING at the SEDER? Special Class in Memory of Mr

MOURNING AT THE SEDER? Special class in memory of Mr. Jaime Woldenberg Z”L ר' חיים זעליק בן ר' משה אריה הלוי ז"ל Rabbi Eliezer Wolf ➢ 1. Talmud Pesachim 114a Mishnah: They brought before him matza and ḥazeret and ḥaroset, and at least two cooked dishes Gemara: What are these two cooked foods mentioned in the mishna? Rav Huna said: Beets and rice. The Gemara relates that Rava would seek beets and rice for his meal on Passover night, since this ruling came from Rav Huna’s mouth. Although Rava realized that Rav Huna was merely citing examples and did not mean that one must eat those specific foods, he wanted to fulfill the statement of his teacher precisely. Ḥizkiya said: The two cooked foods can even be fish and the egg that that was fried on it. Rav Yosef said: One requires two types of meat on Passover night, one in remembrance of the Paschal lamb and the other one in remembrance of the Festival peace-offering, which was also eaten on Passover night. Ravina said: For the two cooked foods one may use even the meat on the bone and the gravy in which it was cooked. ➢ 2. A PRAYER: Rabbi Yosef Karo 473 The Jerusalem Talmud writes, that it is customary to place the zeroa (shank bone) and the beitza (egg), as a prayer to G-d (beitza in Aramaic is beia which means prayer) that Hashem should redeem us from this exile with His outstretched arm (zeroa). ➢ 3. A SYMBOL: Rabbi Meir Shapiro from Lublin (1887-1933) Most foods, when cooked, become softer. Eggs, when cooked, harden. Similarly, when the Jewish people are oppressed, we become stronger and bolder. ➢ 4. A FAITH EXERCISE: Baal Shem Tov, based on Ibn Ezra Exodus 8:22 The Egyptians, as well as many pagans, believed against eating any meat, or any derivative from a living animal, including blood, milk, eggs, fish. To eradicate these pagan beliefs from our hearts, we eat the egg and meat at the Seder. ➢ 5. MOURNING: Talmud Bava Batra 16b The Gemara explains: And what is different about lentils that they in particular are the fare customarily offered to mourners? They say in the West, Eretz Yisrael, in the name of Rabba bar Mari: Just as this lentil has no mouth, i.e., it does not have a crack like other legumes, so too a mourner has no mouth, that is, his anguish prevents him from speaking. Alternatively, just as this lentil is completely round, so too mourning comes around to the inhabitants of the world. The Gemara asks: What is the practical difference between the two explanations? The Gemara answers: There is a practical difference between them with regard to whether it is appropriate to console a mourner with eggs, which have no opening but are not completely round. Pesach as the code for Jewish life – (א"ת ב"ש) At-Bash .6 ➢ Aleph - Tav - Tisha B'Av Beth - Shin - Shavuot Gimel - Resh - Rosh Hashana Daled - Kuf - Keriat Hatorah, i.e. Simchat Torah, a day devoted to Keriat ("reading of") the Torah He - Tzadi - Yom Tzom Kippur, the Day of the Fast of Atonement Vav - Pe - Purim ➢ 7. THE STORY OF OUR BIRTH: Izhbitzer Rebbe, Rabbi Mordechai Yosef Leiner (1801-1854, Poland) When most things are born or created, they arrive as a final product. An egg is different. When it is laid, it is a partial birth, but the final product is yet to emerge. Only after some time will the egg hatch and the chic will emerge. Similarly, leaving Egypt was only part one of the exodus – political freedom. The next phase would come when we received the Torah – spiritual freedom. .

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Vayigash 5776
Vayigash Vayigash, 7 Tevet 5776 “Sending Everyone Out” Harav Yosef Carmel Before Yosef revealed his identity to his brothers, he commanded the members of his court: “Send everyone out from before me” (Bereishit 45:1). We will try to explain why it was so important to Yosef to be alone with his brothers. The midrash (Sechel Tov, Bereishit 45) explains that this was done for the needs of modesty. As Yosef was going to prove his identity by showing he was circumcised, he did not want his assistants to see what was not necessary for them to see. The simple explanation, of course, is that Yosef wanted to protect his brothers from embarrassment at the awkward situation that was to occur, which would include no small amount of explicit or implicit rebuke. Rishonim put stress on the rebuke, including practical ramifications, stemming from it, other than the brothers’ simple embarrassment. The Ramban says that upon hearing of Yosef’s sale, the Egyptians would view the brothers as betrayers and would reason that if that is the way they treated their own brother, they certainly could not be trusted to live in Egypt and visit in its palace. The Da’at Zekeinim echoes this idea but also extends it, in showing how the matter of the sale was a bigger secret than we might assume. They claim that not only did Yaakov not know about the sale, but even Binyamin, who was not with his brothers at the time, did not know about it. In fact, they claim that Yosef broke his speech of revelation into two.
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Beitza Rosh Hashana
NOTES Rav Yosef said to Abaye: Th is is not so; rather, both according to me ֲ אַמר ֵל ּיה: ֵּבין ְלִד ִ ידי ֵּבין ְלַר ָּבה ִאית ָלן Apparently, the : ֶּׁשַיְּחפוֹר ְּבֶדֶקר – and according to Rabba we are of the opinion that the ruling is in Then he digs with a shovel conclusion is that Beit Shammai and Beit Hillel disagree ְּדַר ִּבי זֵ ָ ירא, ְוָהָכא ְּבָהא ָקא ַּ ִמפְלִגינַן: accordance with the opinion of Rabbi Zeira, and here we disagree over whether regular earth in a courtyard is muktze or ַר ָּבה ָסַבר, ִאי ִא ָ ּיכא ָﬠָפר ָּ ְלַמטה – with regard to this matt er: Rabba holds that if there is prepared whether it is considered prepared and may be carried and ִאין, ִאי ָלא – ָלא, ָחְי ׁ ִישינַן ִּדְלָמא earth beneath, yes, in that case one may slaughter an animal, but if used for covering (Rid). It is permitted to use the earth after there is no earth prepared beneath, no, he may not slaughter it at all. the fact, as the positive mitzva by Torah law to cover the ִמְמִל ְיך ְוָלא ָׁשֵחיט. ּוְלִד ִ ידי ( ַאְּדַר ָּבה), Why not? Rabba says: We are concerned that perhaps one will blood overrides the rabbinic prohibition against moving ָהא ֲﬠִד ָ יפא, ְּדִאי ָלא ָׁשֵרית ֵל ּיה ָאֵתי .(reconsider and not slaughter it at all, and he will have dug a hole on muktze objects (Shitta Mekubbetzet ְלִאְמ ּ נוֵﬠי ִּׂ ִמשְמַחת יוֹם טוֹב. וְ הוּא – a Festival unnecessarily. And according to my opinion, on the con- And that is when one has a shovel embedded The mishna alludes to this halakha, as it : ֶׁשֵיּׁש לוֹ ֶּדֶקר נָעוּץ -trary: Th is situation, in which he is permitt ed to dig fi rst, is prefer able, since if you do not permit him to dig in all cases for the pur- does not simply state: He digs and covers the blood, but pose of slaughter, he will be unable to eat meat and will refrain from rather: He digs with a shovel, which indicates that there is a shovel ready for this purpose (Ĥatam Sofer, 2nd ed.).
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Beitza Rosh Hashana
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Several Comments on a Genizah Fragment of Bavli, Eruvin 57B–59A
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 4 Original Research Several comments on a Genizah fragment of Bavli, Eruvin 57B–59A Author: This article refers to a Cairo Genizah fragment related to Bavli, Eruvin tractate 57b–59a, 1 Uri Zur identified as Cambridge, UL T-S F1 (1) 85. FGP No. C 96541. The article begins with a description Affiliation: of the Genizah fragment and presents a reproduction of the fragment itself at the end of the 1Israel Heritage Department, article. Reference is made to the content and several comments are made in an effort to Ariel University, Ariel, Israel characterise the fragment. Corresponding author: Keywords: Genizah; Eruvin; Sugya; Aramaic words; Geographical sites. Uri Zur, [email protected] Dates: Description of the Genizah Fragment Received: 11 Jan. 2019 The Genizah fragment is identified as Cambridge, UL T-S F1 (1) 85, and here I shall discuss one Accepted: 21 May 2019 Published: 12 Nov. 2019 folio (No. C 96541 at the Friedberg Jewish Manuscript Society) selected at random. How to cite this article: The fragment includes approximately 36 lines. The measurements of the folio are 26.5 cm × 32.3 Zur, U., 2019, ‘Several cm. The measurements of the written area are 20.5 cm × 24.5 cm. The page is torn at the edges comments on a Genizah and a considerable part of it is faded and illegible. The legible part of the fragment, which fragment of Bavli, Eruvin 57B–59A’, HTS Teologiese parallels that of the printed version (Vilna), begins with the words ‘…ve-ha at hu de-amrat’ .(59a) (אין, למקום) ’57b) and ends with the words ‘ein, le-makom) (והא את הוא דאמרת) Studies/Theological Studies 75(3), a5381.
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The Poetic Superstructure of the Babylonian Talmud and the Reader It Fashions
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