Jewish American Heritage Month

Posted By richards on January 12, 2016

The Talmud is a collection of rabbinical writings that interpret, explain and apply the Torah scriptures.

Many believe that the Talmud was written between the second and fifth century CE, yet Orthodox Jews believe it was revealed to Moses, along with the Torah, and preserved orally until it was written down. The Talmud is thus known as the "Oral Torah," with the first five books of the Tanakh designated the "Written Torah."

In Orthodox Judaism, the Oral Torah is accepted as equally sacred, inspired, and authoritative as the Written Torah. One of the aims of Orthodox Judaism in Israel is to establish Talmudic law as the state law of Israel. Elsewhere in the world, Orthodox Jews submit themselves voluntarily to Talmudic law and the rabbinic court system, especially in matters of dietary and ritual law, marriage and divorce, and social work.

- Compare Jewish denominations

The Talmud also plays an important role in Conservative Judaism, although it is viewed as an evolutionary process that changes with the times. Both professional and lay Talmudic scholarship is dedicated to determining the proper response to modern issues by intensive study of the Talmud. Reform Judaism officially rejects the Talmud as an entirely human invention reflecting medieval thought and values.

In 1923, Polish Rabbi Meir Shapiro organized the Daf Yomi ("the daily page") for a group of students, in which one page of the Talmud is studied each day. This took 2,711 days - about seven and a half years.

The Daf Yomi has since been undertaken by thousands of Jews around the world, and in 1997 a global celebration was held to celebrate the completion of the 10th cycle of readings. Over 70,000 took part in the celebration, which gathered at the locations around the world connected by satellite, including Madison Square Garden, Nassau Coliseum, Eugene, Oregon, and Sao Paulo, Brazil. Current Daf Yomi groups, now embarked on the 11th cycle of readings, can be found around the globe and the daily reading is available on the Internet.

There are actually two Talmuds: the Jerusalem Talmud and the Babylonian Talmud. The former was composed circa 500 CE and the latter was completed around 600 CE. By the 11th century, the Babylonian Talmud had established supremacy and today it is the one that is meant by "the Talmud." Thus it is the one on which we will concentrate.

The Talmud consists of two parts: the Mishnah and the Gemara. The Mishnah is rabbinic commentary on the Torah and the Gemara is rabbinic commentary on the Mishnah.

Mishnah The Mishnah ("a teaching that is repeated") is organized as a law book, and consists of legal rulings and teachings by rabbis of the first through third centuries CE. It was codified by Rabbi Judah Ha-Nasi around 200 CE and divided into "six orders," or shisha sedarim in Hebrew (the Talmud is known colloquially as "shas" for short), each of which addresses a different aspect of Jewish life:

- Zera'im ("Seeds") - blessings, tithes, temple offerings, agriculture - Mo'ed ("Set Feasts") - Sabbath laws and holiday observances - Nashim ("Women") - marriage and divorce - Nezikin ("Damages") - idolatry, matters of civil law, and the Pirke Avot - Kodashim ("Holy Things") - sacrificial system in the Temple, dietary laws - Tohorot ("Purities") - ritual purity and impurity

Gemara The Gemara ("completion") is primarily a commentary on the Mishnah. Like the Mishnah, it contains matters of Jewish law (halakhah), but it also includes stories, legends, and sermons (aggadah, "discourse").

References

- "Talmud and Midrash." Encyclopdia Britannica. Encyclopdia Britannica Premium Service (2004). - Essential Judiasm: A Complete Guide to Beliefs, Customs and Rituals by George Robinson (Pocket Books, 2000). - "Torah, Torah, Torah: The Unfolding of a Tradition." Judaism for Dummies (Hungry Minds, 2001). - Tracey R. Rich, "Torah." Judaism 101 (1995-99).

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Talmud - ReligionFacts

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Posted By richards on January 12, 2016

by Rabbi Berel Wein

In its simplest form of definition, the Talmud is the record of centuries of discussion expounding the Oral Law of Judaism as it took place in the great Torah academies of the Land of Israel and Babylonia long ago. The Mishna, which is the basis of all talmudic discussions, was completed and edited at the beginning of the third century CE be Rabi Yehuda HaNassi in Tzipori in the Galilee. The Talmud was developed in two separate works: Talmud Yerushalmi (the Talmud of the Land of Israel) and Talmud Bavli (the Talmud of Babylonia.) The Talmud Yerushalmi was completed c.350CE when the Jewish community in the Land of Israel began to suffer genocidal persecution from the newly empowered Byzantine Christians. The demise of a vibrant Jewish community in the Land of Israel forced many of the Torah scholars living there to flee to Babylonia where Christian dominance did not hold sway. The Babylonian Talmud was not completed until the middle/end of the sixth century CE and became the definitive Talmud. Even though the Babylonian Talmud describes itself as being created in darkness (of exile) it remains the definitive Talmud. Rabbi Yitzchak Alfasi, the great eleventh century codifier of Jewish law, explained that we follow the opinions of the Babylonian Talmud over those of the Talmud Yerushalmi because the Babylonian Talmud, which was edited two centuries later than the Talmud Yerushalmi, already took into consideration the opinions of the Talmud Yerushalmi when reaching its own stated halachic opinions and conclusions. Thus the Babylonian Talmud became and remains the main source for the definitive tradition of the Oral Law from Sinai.

Throughout Jewish history, the Jewish people in all of their lands of dispersion, basically lived a talmudic way of life, differing little from the way of the lives of their ancestors in Babylonia during the period of the compilation and editing of the Talmud. It was the Talmud, naturally based upon the sanctity and integrity of the Torah, the Written Law, that bound world Jewry together in spite of the enormous distances of space and society that exile imposed upon it. The names of the great men of the Talmud Rabi Yochanan ben Zakai, Rabi Akiva, Rabi Yehuda HaNassi, Rav, Mar Shmuel, Rabah, Abayei, Ravah, Ravina, Rav Ashi, Mar bar Rav Ashi, etc. were all household names and familiar guests in Jewish homes the world over. Even though the vast majority of Jews were hardly talmudic scholars this field was pretty much reserved for the rabbis and judges of Israel almost all Jews were aware of the Talmud, its values, messages, decisions and stories. It was the guiding book in their lives, not only in matters of ritual and law, but also in terms of personal behavior, societal goals and vision of the Jewish future. It was almost as through a process of osmosis that Jews absorbed within themselves an appreciation and respect for the Talmud. Eventually it could be said that the book referred to in the phrase people of the book was the Talmud.

It is no surprise therefore that the Talmud became the target and flash point of opposition to Judaism, its values and practices as well as its practitioners. The burning of the Talmud was a regular part of Christian persecution of Jews throughout Europe from the time of Louis IX in the thirteenth century to Nazi Germany in the twentieth century. Again, all those dissident Jews who rejected the traditions of the Oral Law and sought to create new forms of Jewish life also attacked the Talmud bitterly and discredited its ideas and formulations. From the Karaites in the seventh century to the Yevsektzia (the Jewish section of the Bolshevik party that Stalin would later purge) in the twentieth century, the Talmud was vilified and its pages torn and destroyed by Jews who were bitterly opposed to its teachings and who recognized that no new form of Judaism could ever take hold as long as the Talmud was still studied, respected and loved within the Jewish world. Nevertheless, the Talmud, like the Jewish people that it protects, has weathered all storms. It is the main text and topic of study in all yeshivot throughout the Jewish world. Competence in its study is the first requirement for all rabbis and teachers who maintain and defend the veracity of Jewish tradition from Sinai until our day. The Talmud is old but it remains fresh and vital. Its study is complex, challenging, but it is a labor of love. For understanding the Talmud is the way to understanding the Jewish soul the Jew that is within us all and thus is our true connection to our past and our destiny.

Shabat shalom, Berel Wein

Reprinted with permission from RabbiWein.com

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Talmud - Torah.org

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Posted By richards on January 12, 2016

Click here to read about the Ein Mishpat Ner Mitzvah (cross-references to the Codes)

Click here to read about Page Numbers in the Talmud

Click here to read about Tractate Names in the Talmud

Click here to read about chapter names in the Talmud

Click here to read about chapter numbers in the Talmud

Click here to read about the Tosafot commentary to the Talmud

Click here to read about marginal glosses to the Talmud

Click here to read about other commentaries on the Talmud

Click here to read about the Mesoret Ha-Shas (cross-references to Talmudic literature)

Click here to read about the Torah Or (cross-references to the Bible)

Click here to read about the Mishnah

Click here to read about the Gemara (Babylonian Talmud)

Click here to read about the Rashi's commentary to the Talmud

Amazing! There still seems to be some blank space left on this page. Maybe one day you will fill it with your own original commentary.

Click here to read what the said about this site

The standard printed Talmud page, as reproduced below, spans many centuries of Jewish religious scholarship, from the Bible to the beginning of the twentieth century.

In this Web page, a typical Talmud page will serve us as a port of departure on a voyage through the history of Jewish religious literature.

Click here to see a hyperlinked selection of the texts in translation (requires a frames-capable browser).

The page format of the Babylonian Talmud has remained almost unchanged since the early printings in Italy. Some twenty-five individual tractates were printed by Joshua and Gershom Soncino between 1484 and 1519, culminating in the complete edition of the Talmud produced by Daniel Bomberg (a Christian) in 1520-30. These editions established the familiar format of placing the original text in square formal letters the centre of the page, surrounded by the commentaries of Rashi and Tosafot, which are printed in a semi-cursive typeface. The page divisions used in the Bomberg edition have been used by all subsequent editions of the Talmud until the present day.

Over the years several additions were introduced, including identifications of Biblical quotes, cross-references the Talmud and Rabbinic literature, and to the principal codes of Jewish law.

Almost all Talmuds in current use are copies of the famous Vilna (Wilno, Vilnyus) Talmuds, published in several versions from 1880 by the "Widow and Brothers Romm" in that renowned Lithuanian centre of Jewish scholarship. While retaining the same format and pagination as the previous editions, the Vilna Talmud added several new commentaries, along the margins and in supplementary pages at the ends of the respective volumes.

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A Page of Talmud

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Posted By richards on January 12, 2016

Origem: Wikipdia, a enciclopdia livre.

O Talmude (em hebraico: , transl. Talmud) um livro sagrado dos judeus[1] , um registro das discusses rabnicas que pertencem lei, tica, costumes e histria do judasmo[2] . um texto central para o judasmo rabnico[2] .

O Talmude tem dois componentes: a Mishn (c. 200 a.C.), o primeiro compndio escrito da Lei Oral judaica; e o Guemar (c. 500 a.C.), uma discusso da Mishn e dos escritos tanaticos que frequentemente abordam outros tpicos[3] .

O Mishn foi redigido pelos mestres chamados Tannaim ("tanatas"), termo que deriva da palavra hebraica que significa "ensinar" ou "transmitir uma tradio". Os tanatas viveram entre o sculo I e o sculo III d.C.[4] A primeira codificao atribuda a Rabi Akiva (50 d.C. 130 d.C.), e uma segunda, a Rabi Meir (entre 130 d.C. e 160 d.C. ), ambas as verses tendo sido escritas no atual idioma aramaico, ainda em uso no interior da Sria.[4]

Os termos Talmud e Guemar so utilizados frequentemente de maneira intercambivel[5] . A Guemar a base de todos os cdigos da lei rabnica, e muito citada no resto da literatura rabnica; j o Talmude tambm chamado frequentemente de Shas (hebraico: "), uma abreviao em hebraico de shisha sedarim, as "seis ordens" da Mishn.[6]

Originalmente, o estudo acadmico do judasmo era oral. Os rabinos expunham e debatiam a lei (isto , a Tor) e discutiam o Tanakh sem o benefcio das obras escritas (alm dos prprios livros bblicos), embora alguns possam ter feito anotaes privadas (meguilot setarim), por exemplo, a respeito das decises de cortes. A situao se mudou drasticamente, no entanto, principalmente como resultado da destruio da comunidade judaica no ano de 70 d.C., e os consequentes distrbios nas normas legais e sociais judaicas. medida que os rabinos foram forados a encarar uma nova realidade principalmente a dum judasmo sem um Templo (para servir como centro de estudo e ensino) e uma Judeia sem autonomia surgiu uma enxurrada de discursos legais, e o antigo sistema de estudiosidade oral no pde ser mantida. Foi durante este perodo que o discurso rabnico passou a ser registrado na escrita.[7][8] A primeira lei oral registrada pode ter sido na forma dos Midrash, na qual a discusso halquica est estruturada como comentrios exegticos sobre o Pentateuco. Uma forma alternativa, porm, organizada pelos tpicos de assuntos, em vez dos versos bblicos, tornou-se dominante por volta do ano 200 d.C., quando o rabino Jud HaNasi redigiu a Mishn ().

A lei oral estava longe de ser monoltica ,variando enormemente entre diversas escolas. As duas mais famosas eram a Escola de Shammai e a Escola de Hillel. No geral, todas as opinies, mesmo as no-normativas, eram registradas no Talmude.

A Mixn ou Mxena, tambm chamada de Mishn, uma compilao de opinies e debates legais. As declaraes contidas na Mixn so tipicamente concisas, registrando as opinies breves dos rabinos debatendo algum tpico, ou registram apenas um veredito annimo, que aparentemente representava uma viso consensual. Os rabinos registrados na Mixn so chamados de Tannaim.

Na medida em que suas leis esto ordenadas pelo assunto dos tpicos, e no pelo contedo bblico, e a Mishn discute cada assunto, individualmente, de maneira mais extensa que os Midrash, e inclui uma seleo muito maior de assuntos halquicos. A organizao da Mishn tornou-se, desta maneira, a estrutura do Talmude como um todo. Porm nem todos os tratados da Mishn possuem uma Guemar correspondente. Alm disso, a ordem dos tratados do Talmude difere, em muitos casos, da do Mishn.

"A Mxena judaica, uma coleo de ensinos e de tradies rabnicos, um tanto mais explcita. Credita-se sua compilao ao rabino Jud, o Prncipe, que viveu no segundo e no terceiro sculos EC. Parte da matria da Mxena relaciona-se claramente s circunstncias anteriores destruio de Jerusalm e do seu templo, em 70 EC. No entanto, certo perito diz a respeito da Mxena: extremamente difcil decidir que valor histrico devemos atribuir a qualquer tradio registrada na Mxena. O espao de tempo, que talvez tenha contribudo para obscurecer ou distorcer as lembranas de pocas to diferentes; as sublevaes polticas, as mudanas e as confuses resultantes de duas rebelies e de duas conquistas romanas; os padres prezados pelo partido dos fariseus (cujas opinies a Mxena registra), que no eram os do partido dos saduceus . . . estes so fatores a que se deve dar o devido peso na avaliao do carter das declaraes da Mxena. Alm disso, h muita coisa no contedo da Mxena que se encontra num ambiente de discusso acadmica travada s pela discusso, (conforme parece) com pouca pretenso de registrar usos histricos. (The Mishnah [A Mxena], traduzida para o ingls por H. Danby, Londres, 1954, pp. xiv, xv) - In Estudo Prespicaz das Escrituras, Volume 2 publicado pelas Testemunhas de Jeov

Alm da Mishn, outros ensinamentos tanaticos eram correntes na mesma poca, e por algum tempo depois.[9] A Guemar frequentemente se refere a estas declaraes tanaticas, para compar-los queles contidos na Mishn e para apoiar ou refutar as proposies dos Amoraim.[10] Todas estas fontes tanaticas no-mishnaicas so denominadas de baraitot (singular baraita, - literalmente "material de fora", se referindo s obras externas ao Mishn).[11]

Nos trs sculos que se seguiram redao da Mishn, os rabinos de Israel e da Babilnia analisaram, debateram e discutiram aquela obra. Estas discusses foram a Guemar (). A palavra significa "completude", em hebraico, do verbo gamar (), "completar", "aprender". A Guemar se focaliza principalmente na elucidao e elaborao das opinies dos Tannaim. Os rabinos do Guemar ficaram conhecidos como Amoraim (no singular Amora, ). Boa parte da Guemar consiste de anlises legais. O ponto de partida para a anlise , costumeiramente, uma declarao legal existente em determinada Mixn. A declarao ento analisada e comparada com outras declaraes, numa troca dialtica entre dois disputantes (frequentemente annimos, por vezes metafricos), que so chamados de makshan ("questionador") e tartzan ("respondendor"). Outra funo importante da Guemar identificar a base bblica correta para determinada lei apresentada na Mishn, assim como o processo lgico que a conecta com outra: esta atividade era conhecidade como talmud, muito antes da existncia do Talmude como texto.

Estas trocas formam os componentes bsicos da Guemar; o nome dado a cada passagem sugya (; plural sugyot). Uma Sugya costumeiramente contm uma elaborao cuidadosamente estudada e detalhada de uma declarao mishnaica.

Em determinada sugya, declaraes escriturais, tanaticas e amoraicas, so trazidos para reforar as diversas opinies. Ao faz-lo, a Guemar levanta discordncias semnticas entre os Tannaim e os Amoraim (frequentemente direcionando o ponto de vista para uma autoridade mais antiga, no sentido de como ele teria respondido a questo), e comparando as vises mishnaicas com as passagens da Barait. Raramente os debates so encerrados formalmente; em muitos casos, a palavra final determina a lei prtica, embora existam diversas excees a este princpio.

O Talmude contm um material vasto, que aborda assuntos de naturezas muito diversas. Tradicionalmente, as declaraes talmdicas podem ser classificadas em duas categorias amplas, as declaraes halquicas e hagdicas.[12] As declaraes halquicas so aquelas que se relacionam diretamente com as questes da prtica e lei judaica (Halach), enquanto as declaraes agdicas so aquelas que no tem qualquer contedo legal, sendo de natureza mais exegtica, homiltica, tica ou histrica.[13]

The rest is here:
Talmude Wikipdia, a enciclopdia livre

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Posted By richards on January 9, 2016

More than fifteen years in the making, more than 5 1/2 million words, this monumental task of scholarship called on the best brains in Judaism and won the approval of the world's top rabbis. Yet few Christians today even know it exists, and you will probably not find it in your local public library. The Come and Hear hypertext version, currently on line at this web site, represents approximately 1431 folios (produced as accurately as possible). We hope this presentation will provide the necessary context for understanding ancient and modern rabbinical teachings. We hope the larger context will also enable you to evaluate how fairly various commentators interpret the text. Passages censored in previous editions of the Talmud were restored, and the translators amplified the text with extensive footnotes that form a running commentary. The publication was completed as a 35-volume set in 1952, and republished in 18 volumes in 1961. Each tractate was accompanied by a glossary, a table of abbreviations, an index of Biblical references, and a general subject index. In 1952, Soncino published a comprehensive Index volume collating the indices from all tractates, and included an index to the statements of each of the Sages. The Jew's College/Soncino English translation of the Babylonian Talmud has remained the gold standard of English Talmuds for six decades.

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The Babylonian Talmud - Come and Hear

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Posted By richards on January 9, 2016

May 7, 2014

I am inspired!!!!

I am a religious Jew and I always believed that the Chasidic community always had a different outlook in life. These Jews are very special people even when their walking down the street, I feel a sense of inspiration that just touches my soul. One of the many things that I find amazing about the Chasidim is that no matter where they are, they are not ashamed to show their true yiddishkeit and their love for Hashem. This clip about Oprah interviewing the Chasidim, proved that what I believed was true.

Dani Brooklyn N.Y.

September 11, 2012

Very Positive & Reflexive

I like when the rabbi asks what she thought about non-traditional jews or others interested in Judiasm. Many people are interested and led to Judiasm, but the Communities ae so closed, and do not want to share this rich culture! It hurts, its another form of racisim. So, if you are guilty of excluding others from Judiasm, just change! Invite someone to visit YOUR Synagoge!

Prof. Yoshua Hephzibah Mexico City, DF

August 30, 2012

Oprah

I am not a Tv watcher, nor do I have a television, but this is good!

James l. Kansas City, Kansas -usa

March 14, 2012

this video

amazing and inspireing

Anonymous pittsburgh, Pa

February 17, 2012

Oprah speaks?

Unfortunately I think that is true.

Thomas GB South Bend baischabad.com

February 17, 2012

Halivai!

I am a frum professor of freshman composition at the City University. I had seen some clips of the first part of the interview and then saw the second part in its entirety. I was impressed by the overall execution of the project, both by the producers as well as by the family that was portrayed. The day after the second part aired, I randomly assigned my class an essay on how internet technology has transformed our 21st century lives. An African American (non-Jewish) student approached me after class and mentioned that she had seen Oprah's interview and was intrigued by how Chassidim in the modern world could survive without TV and the internet. She wanted to write a persuasive essay defending their position and thought that her research might lead her to break her own addiction to technology. Particularly in light of the media's usual portrayal of Chassidim as backward, uneducated, and chauvinistic, it's clear that this show has had a positive impact. Halivai!

Nechama S. New York, NY

February 16, 2012

Oprah Interview

I am a non-jewish person who is searching for G-d at the deepest level, for a pure faith, and for consolation. I am seeking, on my own, the Jewish faith and traditions. I was very pleased that Oprah was alllowed to open a window into the lives of a very private people who exemplify a profound and moving faith life. Thank you for giving her this opportunity. I am much blessed.

Lucy Portland , Oregon

February 16, 2012

Race v Religion Thanx

Thanx for responding to this question, it may appear selfish, it is. I know little of Judaism. But, a lot of fear and misinformation leads me to explore answers for myself. Thanx again for this information.

Mike Bmo, MD

February 15, 2012

Re: Michael Love question

There are Hasidic jews who are black. There is no racial issue for religious Jews. Issues of integration in marriage are a religious issue.

Anonymous USA chabadessex.com

February 14, 2012

Oprah IS a chassid

I have watched Oprah for years and I have always thought that she embodied the values of Chassidus--to constantly work to refine yourself and to take action to make this world a better place. She may not be born a Jew, but she has a yiddishe kup and amazing neshama.

Lisa Miami, FL

Excerpt from:
Oprah's Visit to Hasidic Brooklyn - Chabad.org

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Posted By richards on January 6, 2016

NEW!

The case for Woodrow Wilson

Rabbi David J. Fine

Jewish Standard

December 8, 2015

Remembering Sadat and Begin's Courage

Rabbi Jacob M. Lieberman

Jewish Standard Blog Post

December 3, 2015

Jewish Community of Ridgewood to Hold

3rd Annual Hanukkah Menorah Lighting PartySunday, December 6 at 5:30 pmMemorial Park, Van Neste Square

Brandeis Men's Club Holds Book Signing Breakfast

with Former Yankee Great Ron Blomberg

Sunday, December 6 at 10:30 am

Mayors decry anti-SemitismLocal leaders sign on to AJC initiative

Jewish Standard

September 3, 2015

A new relationship in RidgewoodConservative, Reconstructionist shuls join forces, work together, retain differences

Jewish Standard

July 5, 2015

The Zionist Congress elections as an index on American Jewry

Opinion Rabbi David Fine

Jewish Standard

June 15, 2015

Russian rabbinical student, intern at Temple Israel in Ridgewood, tells his storyHow to become a liberal Europe rabbi

Jewish Standard

May 22, 2015

Thanks to Rabbi Fine for Reaching Out to Muslim Holocaust Scholar to Headline Interfaith Memorial Service at West Side Pres. Don't Miss It!

Jewish Standard

April 7, 2015

On "the Speech"

A look at Netanyahu, international politics,

and Purim

Opinion, Rabbi Dr. David Fine

Jewish Standard

March 13, 2015

Town Tackles Decline in Civility

Upcoming meeting will explore ways to

raise the tone of public discourse

Jewish Standard

February 20, 2015

Why Jewish Education MattersRabbi Dr. David J. Fine

Jewish Standard Op-EdFebruary 4 2015

That dirty word merger and building a shared Jewish future

Rabbi Fine Opinion

Jewish Standard, December 5, 2014

From Assyria to Iberia

Israelites were part of the larger world, local Assyriologist says

Jewish Standard, November 28, 2014

Helen Fellowes

Surviving the Holocaust, living to 102

Jewish Standard, December 2, 2014

Ordination in Wroclaw

Two Ridgewood Rabbis, Dr. David J. Fine and Daniel Freelander, go to Polish ceremonies for German Seminary

News in the Jewish Standard, September 19, 2014

From the Rabbi's Study

Sergeant Bergdahl, President Obama and the Halakhah of Pidyon Shevuyim

As published in The Jewish Standard, June 12, 2014.

The controversy surrounding the prisoner exchange of Taliban terrorists for Sgt. Bowe Bergdahl is a story that the Jewish people knows well.

Rabbi Fine - Op-Ed

A resurgence of anti-Semitism in a different world

The Jewish Standard

"This year, Passover was met with two terrible reminders that the dangers posed by anti-Semitism continue to haunt us."

One Book One Community

Jewish Standard

Honoring Jose Serna

Jewish Standard

Mr. Serna is the Conservative congregations longest tenured staff member. Since 1989, he has set up for countless numbers of celebrations, High Holiday services and just about everything else that happens at the synagogue.

--------------------------------------------

Josh Holden's Physics

Science and Faith lectures

on Youtube

Lecture 1; Lecture 2;

Lecture 3; Lecture 4;

Lecture 5; Lecture 6

-----------------

Adult Education 5775

Learning Opportunities

at Temple Israel

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*

Originally posted here:
synagogue - Temple Israel and Jewish Community Center

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Posted By richards on January 6, 2016

What is a synagogue?

In the Jewish religion, worship services take place at a synagogue, a building for prayer and the study of God, which replaces the ancient Temple.

The original center for Jewish ritual and worship was the Temple in Jerusalem. According to Jewish beliefs, the Temple was first built by King Solomon to house the Ark of the Covenant. It was destroyed by the Babylonians in 586 BC, but rebuilt on a smaller scale but more lavishly by Herod in the 1st century BC. In 70 AD, Herod's Temple was destroyed by the Romans and has yet to be rebuilt. The whereabouts of the Ark of the Covenant, which disappeared after the destruction of the First Temple, is one of history's greatest mysteries.

The Western Wall is all that remains of Herod's Temple today, and it is not actually a part of the temple itself - it is the western retaining wall built around the temple area. Nevertheless, it is the holiest site in Judaism, and an important place for pilgrimage, gathering and prayer. The Western Wall, or Kotel in Hebrew, is better known as the "Wailing Wall" for the lamentation of the Temple's destruction that occurs there.

The primary purpose of the synagogue is as a house of prayer (beit tefilah). Although much prayer takes place outside of the synagogue, group prayer is extremely important in Judaism. Certain prayers may only be said in the presence of a minyan, or a group of at least 10 adults (10 men in Orthodox shuls).

As suggested by the Orthodox term shul, another of the synagogue's primary functions is as a house of study (beit midrash). It is the place where Jewish children receive their religious education. But education does not end with the bar or bat mitzvah - adult study is supported by the library of sacred texts housed within many synagogues.

Finally, like the houses of worship of most faiths, the synagogue often functions as a social gathering place, a town hall for community events and a headquarters for social and charity work.

See Jewish Worship and Prayer for more information on the content of synagogue services.

Although "synagogue" is the most common term for the Jewish place of assembly, not all Jews use this term. Reform Jews refer to it as "the temple," which reflects their view that the synagogue is a permanent replacement for the Temple. They believe that even if it were possible, there would be no need to rebuild the Temple or resume sacrifices, so the synagogue is the only "temple" that will ever be needed. But many non-Reform Jews find this term offensive, feeling that it lacks reverence for the true Temple.

In Orthodox Judaism, the house of worship is called the shul, a Yiddish word derived from the German for "school." Conservative Jews use the word "synagogue" (from the Greek sunagoge, "assembly," the same root as "synod"). When in doubt, "synagogue" is the best term to use, as it is the least offensive and most widely understood.

More Information - Synagogues, Shuls and Temples - Judaism 101 - Synagogues of the World - Sacred Destinations - Temple Mount, Jerusalem - Sacred Destinations - Western Wall, Jerusalem - Sacred Destinations

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Synogogue - ReligionFacts

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Posted By richards on January 6, 2016

etina: Synagoga je idovsk stavba, slouc jako msto setkn, modliteb i nboenskho studia. Dansk: En synagoge er et jdisk bede- og forsamlingshus. Deutsch: Eine Synagoge ist ein jdisches Gotteshaus fr Gebet, Schriftstudium und Unterweisung. English: A synagogue is a Jewish house of worship. Espaol: Una sinagoga es un lugar de culto y estudios religiosos del pueblo judo. Franais: Une synagogue est un lieu de culte et d'tude religieuse juif. Galego: Unha sinagoga o templo da relixin xuda Hrvatski: Sinagoga je idovski hram, bogomolja i mjesto za sastajanje i uenje u judaizmu. Italiano: Una sinagoga un luogo di studio e culto ebraico : . Ladino: Una Esnoga es la kaza de enkontro o asamblea de fieles djudios basho la din antiga Latvieu: Sinagoga ir ebreju sapulcans vieta un dievnams lganm. Lietuvi: Sinagoga yra judj maldos namai. Magyar: A zsinagga a zsid istentisztelet helye. Nederlands: Een synagoge is in het jodendom een gebeds- en gemeenschapshuis. Norsk nynorsk: Ein synagoge er eit jdisk bne-, forsamlings- og studiehus. Polski: Synagoga jest ydowskim domem modlitwy. Portugus: A sinagoga o local de culto da religio judaica. Slovenina: Sinagoga je judovska stavba za molitev in preuevanje verskih naukov. Svenska: En synagoga r i judendom ett tempel avsett fr tillbedjan och religisa studier. Trke: Sinagog, Yahudilerin ibadethanelerine verilen isimdir.

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Dome of the Istanbul Ashkenazi Synagogue

Torahs in the Istanbul Ashkenazi Sinagogue

Great Synagogue Gardens, Cape Town

Old Synagogue, Paul Kruger Street, Pretoria

The Great Synagogue (Velk synagoga), Plze

The Old New Synagogue (Staronov synagoga), Praha

Jeruzalmsk synagga, Praha

Detail of Jeruzalmsk synagga, Praha

The Old New Synagogue (Staronov synagoga) in Praha

Smchov Synagogue, Praha

Maisel Synagogue, Praha (built in neo-Gothic style)

Tallinn Synagogue interior

Choral Synagogue in Tallinn ca. 1900

Tartu Synagogue in the beginning of 20th century

Ancienne synagogue, aujourd'hui Muse Henri-Mathieu in Bruyres

Grande synagogue de la Victoire, in Paris

Budapest, Rumbach utcai Zsinagga

Budapest, Rumbach utcai Zsinagga tornyai

Budapest, Kazinczy utcai zsinagga

Szeged, Zsinagga enterir

See also Synagogues in Poland and Category:Synagogues in Poland

Shaareh Tikva Synagogue, Lisbon

Kadoorie Mekor Haim Synagogue, Oporto

Choral Synagogue of Saint Petersburg

Choral Synagogue of Saint Petersburg

Choral Synagogue of Moscow

The interior view of the Synagogue - Aron HaKodesh

Synagogue in Madrid, the first built in Spain since 1492

Synagogue Santa Maria la Blanca in Toledo, today a museum, formerly a church

Synagogue Santa Maria la Blanca in Toledo

Synagogue el Transito in Toledo, today a museum, formerly a church

Synagogue el Transito in Toledo

Former synagogue in Ottawa, now The Ottawa French Seventh-day Adventist Church

congregation Dorshei Emet Montreal, Canada

congregation Dorshei Emet Montreal, Canada

congregation Dorshei Emet Montreal, Canada

congregation Dorshei Emet Montreal, Canada

Torah scrolls in congregation Dorshei Emet Montreal, Canada

Temple Emanu-El Beth Sholom Westmount, Canada

Dedication of the new Synagogue, Kirkland Lake, Ontario. Rabbi Joseph Rabin carrying the Torah.

Congregation Tiferes Israel synagogue, Moncton, New Brunswick, Canada

Beth Jacob Jewish Synagogue, Aberdeen Avenue West, Hamilton

Synagogues in Montreal,Plateau Mont-Royal 1899

Synagogue of Rouyn-Noranda

Synagogue of Rouyn-Noranda

Synagogue of Rouyn-Noranda

Synagogue of Rouyn-Noranda

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Synagogue - Wikimedia Commons

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Posted By richards on January 6, 2016

When the institution of the synagogue began to emerge, the Temple in Jerusalem was still standing. The first roles of the synagogue were not associated with prayer, but rather with Jewish study and gathering. The first rabbis were not celebrants of religious rites but teachers of religious texts; in fact, the word rabbi means my teacher.

Following the destruction of the Temple in 70 CE, the synagogue assumed an additional role as the place of communal prayer. No distinct architectural forms for synagogue buildings became standard, but the interior design came to include features still found today: a lectern for the leader of the service, a Holy Ark in which Torah scrolls are kept, and seating arranged facing Jerusalem, in honor of the centrality of the site of the former Temple.

As the liturgy evolved and became formalized, expertise in recitation was needed, since it was done by memory prior to the development of movable type and the wide-scale production of books. The knowledgeable person leading the congregation in prayer was considered its representativein Hebrew, shliach tzibbur. Initially filled by an ordinary lay person with greater knowledge, the role developed over time into a profession, the cantor or hazzan.

The contemporary hazzan no longer needs to memorize the words of the prayer service, but is an expert in the musical rendition of the service. She or he has expertise in the diverse, historic musical traditions of the Jewish people and keeps abreast of new compositions for synagogue use. A cantor may serve as an educator for the community, and will often train children and adults in the musical tradition, either in preparation for becoming Bar or Bat Mitzvah or to participate in a choir during services.

The role of the rabbi has also expanded in modern times. Perhaps under the influence of the religions of the wider Western society, the rabbi is also seen as a clergypersonnot only a teacher, but a pastor, a preacher, a minister and an administrator supervising the myriad activities of the synagogue and meeting the immediate and long-term needs of congregants. In some communities, the rabbi is also expected to represent Jews and Judaism to the non-Jewish community.

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When the institution of the synagogue began to emerge, the Temple in Jerusalem was still standing. The first roles of the synagogue were not associated with prayer, but rather with Jewish study and gathering. The first rabbis were not celebrants of religious rites but teachers of religious texts; in fact, the word rabbi means my teacher.

Following the destruction of the Temple in 70 CE, the synagogue assumed an additional role as the place of communal prayer. No distinct architectural forms for synagogue buildings became standard, but the interior design came to include features still found today: a lectern for the leader of the service, a Holy Ark in which Torah scrolls are kept, and seating arranged facing Jerusalem, in honor of the centrality of the site of the former Temple.

As the liturgy evolved and became formalized, expertise in recitation was needed, since it was done by memory prior to the development of movable type and the wide-scale production of books. The knowledgeable person leading the congregation in prayer was considered its representativein Hebrew, shliach tzibbur. Initially filled by an ordinary lay person with greater knowledge, the role developed over time into a profession, the cantor or hazzan.

The contemporary hazzan no longer needs to memorize the words of the prayer service, but is an expert in the musical rendition of the service. She or he has expertise in the diverse, historic musical traditions of the Jewish people and keeps abreast of new compositions for synagogue use. A cantor may serve as an educator for the community, and will often train children and adults in the musical tradition, either in preparation for becoming Bar or Bat Mitzvah or to participate in a choir during services.

The role of the rabbi has also expanded in modern times. Perhaps under the influence of the religions of the wider Western society, the rabbi is also seen as a clergypersonnot only a teacher, but a pastor, a preacher, a minister and an administrator supervising the myriad activities of the synagogue and meeting the immediate and long-term needs of congregants. In some communities, the rabbi is also expected to represent Jews and Judaism to the non-Jewish community.

Historically, only men became rabbis and cantors, but in the last several decades, women have entered these roles in all streams of Judaism, with the exception of Orthodox Jewish communities in which there are currently very few female rabbis or cantors serving.

In modern times, rabbis achieve the role and title by studying Judaism and Jewish texts for a prescribed period of time, usually after earning an undergraduate degree, and then completing requirements for ordination. These requirements vary among the streams of Judaism, but all the streams have institutions of higher Jewish learning, often called seminaries. Cantors, as a rule, are not ordained, but are invested or authorized by the same seminaries that ordain rabbis, with roughly the same length of training after an undergraduate education. Governments often recognize both rabbis and cantors as clergy for the purpose of marriage.

As the role of the synagogue has expanded, especially in North America, the education of children and adults has become a more pronounced function. A new position, Director of Education, has emerged, with responsibility for formal and informal Jewish educational programs for children and youth. Similarly, the development of large congregations has often required that Executive Directors professionally manage their business affairs. Separate training and certification programs have developed for these professions. (They are not considered clergy unless the person fulfilling the function also happens to be a rabbi or cantor.)

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The Synagogue - My Jewish Learning

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