The issue of mixed seating on public transportation is in the news again with a report of El Al being sued by a woman who was asked to change her seat in order to accommodate an Orthodox man who did not want to sit next to hear. I do not want to address this specific case, but I thought that it might be interesting to people to see what discussions there have been in halakhic literature about the topic of mixed seating on buses, trains, and planes. If you know of additional sources, I would be happy to add them. There are many issues about gender and patriarchy that could be discussed, but for the moment I’ll just put the sources out there.
I understand public sensitivities, but they won’t change our procedures. We can’t just let people bleed to death. I believe that the right thing to do is treat those who are the most seriously wounded first, regardless of their race, religion or gender. That is the MDA doctrine.
There was recently a seminar devoted to the ethical questions raised by this issue and recordings of the sessions can be found below. (Hebrew)
He lays out a research program for Talmud studies that is contextual, rather than literary or exegetical. Analyzing references to Persians and Persian loanwords in the Talmudic text, as well as ancient seals and bowl spells, he argues that we need to understand ancient Iran, as a real historical force and an imaginary interlocutor, to fully understand rabbinic identity and culture.
A Facebook group focused on the Cairo Genizah has posted what may be the oldest kashrut certificate.
Here is the text:
אודיע לרבותינו אשר בארץ מצרים
כי בא יפת בר משולם שהוא מכת הקראים
אשר בסמרתקה וקנה שלושים רטלין גבינין
ממעשה הר זיתים, והם כשרים וטובים לקנות מהם
הרבנים. ולא התרנו לקנות ממנו אילא לאחר
שקנינו מידו בקנינם שהוא יד ליד, והשבענו אותו
בשבועת התורה הקדושה. ומספרם
שלוש מאות טפוסים ותשעה ושלושים.
צמח ברבי יוסף ברבי צמח נוחם עדן
יוסף ברבי צדקה ברבי יוסף נוחם בע(דן)
אהרן הכהן בר עמרם נ’נ’ (נוחו נפש)
The document is from around the year 1050 and deals with cheese produced by Karaites. It was originally published in Moshe Gil’s book ארץ ישראל בתקופה המוסלמית הראשונה document 309.
It turns out that Radio Reka, the division of Israel Radio whose broadcasts are in non-Hebrew languages and are geared towards immigrants has a daily broadcast in Aramaic. The programs can be found here. Most of the fifteen minutes is devoted to music.
For all the work of the past fifteen years, the study of Bavli stories is still in its infancy. I routinely receive emails asking if there is any scholarship on a certain story. Sometimes there is a study or two, often there is nothing. Compared to the scholarship on any chapter of Bible or line in the Dead Sea Scrolls, not to mention the prodigious body of research on any passage in the Christian Scriptures, rabbinic stories are unexplored territory. We still have a great deal of work to do, and continued study should help clarify some of the questions above.
Another scholarly desideratum is to set Bavli stories in the context of Pahlavi and Syriac literature of the Sasanian world. At some point we have to get outside of the Bavli to the ambient culture fully to appreciate Bavli narratives, as is true of the study of any other text. Greco-Roman literature and literary models have been used to great benefit in the study of narrative sources in the Yerushalmi and in the Amoraic Midrashim, and even for some Bavli stories, which evince Hellenistic influences. But many Bavli stories feature motifs, images and narrative devices which we do not fully understand. Greater comparative study hopefully will help clarify these obscurities.
It is true that the ancient Egyptians, Persians and Romans had solar calendars of various types, but the lunisolar calendar was more prevalent: it was common to the Celts of Gaul, most of the ancient Greeks, the Sumerians, the Babylonians, and many of the peoples leaving in the Indian subcontinent in ancient times, and to this day it is the calendar according to which the traditional festivals of China, Japan, Korea, Vietnam and other East Asian nations are celebrated. It was the secular calendar of the world-embracing Babylonian and Persian empires, and of the Macedonian Empire and Hellenistic world that succeeded them. For the Babylonians and Macedonian Greeks, this was merely a matter of imposing their own local calendar on their subject peoples; for the Persians, who had their own 365-day solar calendar, the exigencies of running the empire they inherited from the Babylonians made it prudent for them to adopt the dominant lunisolar calendar as the secular calendar of the empire, and they relegated their own calendar to ritual use in the Zoroastrian religion…
The calendar that we consider “Jewish” was thus common to most ancient peoples. In fact, some scholars believe that the ancient Israelites, like the ancient Egyptians, were among the few ancient peoples who had a solar calendar! According to these scholars, the current Jewish calendar was adopted during the Babylonian exile in the sixth century BCE. To support this view they adduce the following arguments: Ancient Canaan, both before and after the Israelite conquest, was part of the Egyptian sphere of influence, and the ancient Egyptians, along with the Romans and the Zoroastrian Persians, were among the few peoples who had a solar calendar.
I am often asked by people to recommend a good book in English on Hilkhot Shabbat. There have been numerous books in English that have been written on Hilkhot Shabbat, but I never liked any of them enough to really feel comfortable recommending them to anyone. They either weren’t comprehensive enough, too strict, not very clear, not entirely accessible to those who don’t understand Hebrew (e.g. the footnotes in Rabbi Shimon Eider’s books), or incomplete translations of the Hebrew (e.g. the English edition of Shemirat Shabbat Kehilkhatah leaving out footnotes).
These volumes also include aggadic sources about Shabbat and its meaning, giving the reader a more holistic presentation about Shabbat observance. If I had to name another series on halakhah to which the structure and presentation of Peninei Halakha is similar it would be Rabbi Hayyim David Halevi’s Mekor Hayyim Hashalem. While not as comprehensive as Peninei Halakha, it does present the halakhic and aggadic material in a similar manner. In addition to buying these volumes, you should listen to this interview by Nachum Segal with Yocheved Cohen, the translator of these volumes, and Elli Fischer, the editor of the English language Peninei Halakha series.
On the possible larger communal and sociological place of Koren Publishers see this recent blog post at Rationalist Judaism.
Yishar Koaḥ to all of those involved in bringing these volumes to print.
February 8th, 2016 | Category: New Books | Comments Off on Finally a Reliable Book on the Laws of Shabbat in English
The scholar of Jewish law Prof. Aaron Kirschenbaum z”l has passed away. It is difficult to summarize Prof. Kirschenbaum’s scholarly achievements, they range from popular booklets on studying Talmud to a massive tome on self-incrimination in the history of Jewish and Roman Law. A web site dedicated to his scholarship has begun to be built and it will be expanded in the future. Some of his writings can be found here.
The funeral procession will begin at Shamgar, Jerusalem at 10:30 on Sunday, February 7th, כ”ח שבט and continue to the cemetery in T’zfat. Shiva will take place at Ramat Tamir, Shefa Chaim 2, Jerusalem.
Much has been written and spoken about the “Kotel Compromise” both in favor and against. Two of the more interesting things that I heard were two interviews (Hebrew) with Israeli Orthodox women who have come down on different sides of the compromise, one in favor and one against. While the agreement is not without its problems, I think that it is a good compromise, not only for non-Orthodox movements, but also for the many other Jews (secular, traditional, and liberal Orthodox) whom I think will use it. Last month I was in the designated area (עזרת ישראל) and the largest bar-mitzvah there was from a traditional Israeli Sephardic family. Also see this picture below. While I am hesitant to guess a person’s religious affiliation by how they dress, I don’t think that this woman is Reform or Conservative. (Photo credit: Michal Fattal)
Here are the two interviews, judge for yourself. The first is with Hannah Kahat (against) and the second with Ricki Shapira Rosenberg (for).