Menachem Mendel

Menachem Mendel RSS Feed
 
 
 
 

We Need More Tzili Schneiders

Kesher yehudi 2 1

Ynet (Hebrew) has an article about Tzili Schneider and her work through Kesher Yehudi [Hebrew/English] (Jewish Connection). (hat tip) Tzili is an ultra-Orthodox women, mother of eleven, who grew up in Meah Shearim. A few years ago she decided that she was going to do something in order to bring Jews of different backgrounds together, and Kesher Yehudi was the answer. The organization makes shidduchs, not of the romantic type, but of the learning type. Kesher Yehudi pairs together two people who want to learn together.

Kesheryehudi

The ḥevrutot study classical Jewish texts, preferably something that neither of them has ever learned. Schneider is emphatic that the motive is not to make the non-religious more religious, it is to break down barriers of alienation and ignorance. People who missionize, whether to become more or less religious, are not welcome, and she has thrown people out because of inappropriate motives or behavior.

The article goes on to say that there are a number of similar organizations, and gives an estimated number of 10,000 ḥevrutot that are currently learning together, whether they be over the phone or in person. A longer article will be published later this week in Motza”sh.

New York Regents Give Religious Schools Conscience Exemption To Teaching Tolerance

It’s nice to know that some religious schools don’t want to teach tolerance.

New York Regents Give Religious Schools Conscience Exemption To Teaching Tolerance:

“Last year, New York enacted the Dignity for All Students Act, effective July 1, 2012. (See prior posting.) In addition to prohibiting bullying, the law (Educ. Law Sec. 801-a) requires schools to include in their K-12 curriculum instruction in tolerance and respect for others of  different  races,  weights, national origins, ethnic  groups,  religions,  religious  practices,  mental  or  physical   abilities, sexual orientations, genders, and sexes. According to Yeshiva World, on Monday the New York Board of Regents voted to exempt yeshivas and parochial schools from this requirement to the extent that the school has a religious or moral objection to the requirement. Assemblyman Steven Cymbrowitz said that parents of students in such schools "may now feel secure that … their children will not be subjected to lessons that are inconsistent with their religious doctrines."

(Via Religion Clause.)

Becoming the People of the Talmud Wins Book Award

Becoming the People of the Talmud: Oral Torah as Written Tradition in Medieval Jewish Cultures by Talya Fishman has won the National Jewish Book Council’s award for the best work of scholarship. Congratulations.

Beit Shemesh Female Flash Mob

Don’t Miss This Interview

If you have any interest in the modern study of the Bible, stop what you are doing and read this interview with David M. Carr at the Book of Doctrines and Opinions. It is enlightening and intellectually challenging. I think that it also shows how non-specialists, and probably some specialists, myself included, are often near clueless about what scholars are saying in fields of study that aren’t their own.

Noam Added to Hebrewbooks

Hebrewbooks continues to dazzle us all. Their latest upload includes the volumes of the important rabbinic journal Noam. Yishar Koach!

Lamps, Hides, and Mishnaic Wordplay

I came across what I think is a nice mishnaic wordplay. The first mishnah is from Berachot 8:6 and the second is from Zevaḥim 12:4 (cf. Eiduyot 2:2).

אֵין מְבָרְכִין לֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל נָכְרִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל מֵתִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁלִּפְנֵי עֲבוֹדָה זָרָה. אֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ

They may not recite a blessing over a lamp or spices of gentiles, nor over a lamp or spices of the dead, nor over a lamp or spices [which have been placed] before [objects pertaining to] idolatry. And they do not recite a blessing over a lamp until they make use of its light (אורו).

כָּל הַקֲּדָשִׁים שֶׁאֵרַע בָּהֶם פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, אֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים. לְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, אֵין לֹא רָאִינוּ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה

A. All Holy Things [burnt offering, sin offering, guilt offering] which suffered an invalidity before they were flayed—their hides do not belong to the priests. [If an invalidity was incurred] after they were flayed, their hides belong to the priests. Said R. Hananiah, Prefect of the Priests, “In all my days I never saw a hide taken out to the place of burning.” Said R. Aqiba, “From his statement we learn that: “He who flays the firstling [which was blemished and slaughtered] [that is, it was disqualified even before flaying] and it turns out to be terefah—“the priests make use of its hide (עורו).” And sages say, “’We have not seen’ is no proof. But: “It goes forth to the place of burning.”

It’s very likely that somebody has already written about this somewhere, so hopefully I’m in good company.

G’vanim vol. 7:1

The Academy for Jewish Religion, where I am on staff, publishes a journal G’vanim that includes a wide variety of articles on Jewish Studies. I have an article on the responsa of Rabbi Yehudah Leib Zirelson. All of the articles can be found here in PDF format.

Is the Entire Kotel Plaza Really a Synagogue?
David Golinkin

Ruth and Naomi: The Return of the Seed
Jill Hammer

El Adon – An Historical, Literary, and Spiritual Commentary
Jeffrey Hoffman

Modernity as Seen Through the Responsa of Rabbi Yehudah Leib Zirelson
Michael Pitkowsky

The Conversion of Rabbi Samson
Joseph H. Prouser

Pre-Shabbat Song-Where Are All of Our Ancestors

One of the most important groups in the history of Israeli music is החלונות הגבוהים (“The High Windows“).  The group consisted of Arik Einstein, Shmulik Krauss, and Josie Katz.  Their one and only album, which was released in 1967, had a lasting affect on Israeli music.

Maariv April 26, 1967

Since the traditional Torah reading cycle is finishing up Sefer Bereishit this week, I thought that their song איפה הם כל אבותינו (“Where are all of our ancestors”) might be  appropriate.  The song was written by Ḥayyim Ḥefer and the music is from Shmulik Krauss.  My guess is that it probably got some people upset when it was released.

Maariv Feb. 28, 1967

איפה הם כל אבותינו
מילים: חיים חפר
לחן: שמוליק קראוס

?איפה אברהם אבינו
?איפה איפה אברהם
?איפה אברהם אבינו
ירחם על בנו יצחק

?איפה הוא יוסף אחינו
?איפה בן פורת יוסף
?איפה הוא יוסף אחינו
שיחלום לי חלומות

?איפה היא רחל אמנו
?איפה איפה היא רחל
?איפה היא רחל אמנו
שתזיל הרבה דמעות

?איפה הוא משה רבנו
?איפה איפה הוא משה
?איפה הוא משה רבנו
שיתן את הלוחות

אליהו נביאינו
אליהו הנביא
אליהו נביאינו
לנו השלום יביא

?איפה הם כל אבותינו
?איפה הם כולם
?מי יתן ויברכנו
בזכותם ריבון עולם

Where is Abraham our father?

Where, where is Abraham?

Where is Abraham our father

That he should have mercy on his son Isaac.

Where is Joseph our brother?

Where is Ben Porat Yosef?

Where is Joseph our brother

That he should dream dreams for me.

Where is Rachel our mother?

Where, where is Rachel?

Where is Rachel our mother

That she should shed many tears.

Where is Moshe Rabbeinu?

Where, where is Moshe Rabbeinu?

Where is Moshe Rabbeinu

That he should give the tablets (לוחות).

Elijah our prophet.

Elijah the prophet.

Elijah our prophet

That he should bring us peace.

Where are all of our forefathers?

Where are they all?

Who will give and bless us-

Through their merit, master of the universe.

Hackmey Hebrew Classical Library

A new project of translation is in the works:

The Hackmey Hebrew Classical Library, a joint publication of Harvard University Press and Tel Aviv University Press seeks to make classical Hebrew and Aramaic texts from the post-biblical era to the rebirth of Hebrew in the nineteenth century as a series of facing-page translations which are accessible to the Anglophone reader. From biblical times to the Modern Era, Hebrew and Aramaic were the languages of Jewish thought and devotion. They were the languages of the Bible, the Mishnah and the Talmud. They were the languages many Jewish intellectuals used for exegesis, halavah, mysticism, philosophy, literature, poetry and science. From the Midrash to the Cabbala, from the Spanish poets’ reinvention of biblical Hebrew to the incorporation of German folklore into Jewish piety by the Hassidim of Ashkenaz, classical Jewish texts offer the reader a chance to explore the thoughts and ideas of the lesser-known half of the “Judeo-Christian tradition.

Categories

Tags

Archives

Popular Posts

Recent Comments

Meta

Sign up for an email subscribtion to this blog.

Michael Pitkowsky

Biblioblogs

Daf Yomi

History

Israel

Jewish Law

Judaica

Law and Legal History

Politics

Religion

Talmud