“MBFJL: Mishnah” Early Rabbinic Writings & As a Driven Leaf by Milton Steinberg ,eizF ¨ v§ n¦ A§ EpW «¨ c§ w¦ xW ¤` £ ,m¨lFrd¨ K¤ln «¤ EpidŸl«¥ ` ¡ 'd dY ¨ `© KExA¨ !dA¨ KFtd :dxFz ¨ ix¥a§ c¦ A§ wFq£r©l Ep«E¨v¦ e§ Baruch Atah Adonai, Eloheinu Melech Ha’Olam, Asher Kideshanu BeMitzvotav VeTzivanu, La’asok BeDivrei Torah. Hafoch Bah veHafoch Bah!

Useful Terms:

Torah, TaNaCh, Mishnah, Talmud, PaRDeS

Mishnah Rosh HaShannah 4:1 .d¨pic¦ O§ a© `Ÿl la£ ¨ ` ,mir¦ wFz § Eid¨ WC¨w§ O¦ A© ,zA¨ X © A© zFid§ l¦ lg¨ W ¤ d¨pX ¨ d© W`Ÿx lW ¤ aFh mFi ¤ n§ .oiC¦ zia¥ FA W¤IW ¤ mFwn¨ lk¨ A§ oir¦ wFz § Ed§IW ¤ ,i`M© © f oA¤ o¨pgFi ¨ oA¨ x© oiw¦ z§ d¦ ,WC¨w§ O¦ d© ziA¥ ax©g¨ X d¤pa© § i cg¨ `¤ :Fl Exn§ `¨ .ca¨ l§ A¦ d¤pa© § ia§ `N¨ `¤ i`M© © f oa¤ o¨pgFi ¨ oA¨ x© oiw¦ z§ d¦ `Ÿl :x¨fr¨ l§ `¤ iA¦ x© xn© `¨ :oiC¦ zia¥ FA W¤IW ¤ mFwn¨ lM¨ cg¨ `¤ e§ If the festive day of the New Year fell on Shabbat, they used to blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yochanan ben Zakkai ordained that it should be blown [on Shabbat] in every place where there was a Rabbinic Court. Rabbi Eliezer said: Rabban Yochanan ben Zakkai fixed this rule for Yavneh only. They replied to him: Yavneh is the same as anywhere there is a Rabbinic Court.

Babylonian Talmud Chagigah 14b i`fr oa ...`aiwr iaxe ,xg` ,`nef oae ,i`fr oa :od el`e ,qcxta eqpkp drax` :opax epz .melya `vi `aiwr iax .zerihpa uviw xg` ...rbtpe uivd `nef oa ...zne uivd Four entered PaRDeS: Ben Azzai, Ben Zoma, Acher [“Other,” that is, Elisha ben Abuya], and Akiba. Ben Azzai looked and died; Ben Zoma looked and went mad; Acher destroyed the shoots; [only] Akiba entered in peace and departed in peace.

Deuteronomy 22:6,7 z¤v ¤ x m`¨ ¥ de§ mi¦vi¥a F` mi¦ xt§`¤ ux¤`¨ ¨ dÎlr© F` | u¥rÎl¨kA§ Kx¤C© ¤A Li¤pt¨l§ | xFR¦vÎo©w `x¨ ¥T¦i i¦M mi¦pA¨ d© Îz`§ ¤ e m`¨ ¥ dÎz`¤ gN© W © Y§ g© N¥ W © :mi¦pA¨ d© Îlr© m`¨ ¥ d g©Tz¦ Î`l mi¦vi¥Ad© Îlr© F` mi¦ xt§`¨ ¤ dÎlr© :min¨ ¦ i Y¨ k§ x©`© £ de§ Kl¨ ahi¦ © i o©rn© l§ KlÎg© ¨ TY¦ If a bird's nest chance to be before you in the way, in a tree or on the ground, with young ones or eggs, and the mother-bird sitting upon the young, or upon the eggs, do not take the dam with the young; send - yes send! - the mother-bird go, and the you may take the young-birds for yourself, that it may be well with you, and that you may prolong your days. My Big Fat Jewish Learning - Jan. 31st at Congregation Netivot Shalom tinyurl.com/bigfatJlearning -- joshkornbluth.com -- menachemcreditor.org -- netivotshalom.org Outline of each class: 1-Welcome & Blessing // 2-RMC gives Shiur // 3-Chavruta-learning // 4-Josh synthesizes

“MBFJL: Mishnah” Early Rabbinic Writings & As a Driven Leaf by Milton Steinberg

Babylonian Talmud Chulin 142a Rabbi Jacob taught: “There is no precept in the Torah, where reward is stated by its side, from which you cannot infer the doctrine of the resurrection of the dead.” Thus, in connection with honoring parents it is written: “That your days may be prolonged, and that it may go well with you. (Deut. 5:16)” Again in connection with the law of letting the mother-bird go from the nest it is written: ‘that it may be well with you, and that you may prolong your days. (Deut. 22:7)’ Now, in the case where a man's father said to him, ‘Go up to the top of the building and bring me down some young birds’, and he went up to the top of the building, let the mother-bird go and took the young ones, and on his return he fell and was killed-where is this man's length of days, and where is this man's happiness? But ‘that you may prolong your days’ refers to the world that is wholly long,1 and ‘that it may be well with you’ refers to the world that is wholly good. 1 But perhaps such a thing could not happen? — Rabbi Jacob actually saw this occurrence. Then perhaps that person had conceived in his mind a sinful thought? — The Holy Blessed One does not consider the sinful thought the same as a sinful deed. Perhaps then he had conceived in his mind idolatry, and it is written: “That I may take the house of Israel in their own heart (Ezekiel 14:5),” which, according to Rabbi Acha ben Ya’akov, refers to thoughts of idolatry? — This was what Rabbi Ya’akov meant to convey: if there is a reward for precepts in this world, then surely that reward should have stood him in good stead and guarded him from such thoughts that he come not to any hurt; we must therefore say that there is no reward for precepts in this world. But did not Rabbi Elazar say that those engaged in the performance of a mitzvah/law never come to harm? — When returning from the performance of a precept it is different. But did not Rabbi Elazar say that those engaged in a precept never come to harm, either when going to perform it or when returning? — It must have been a broken ladder that was used, so that injury was likely; and where injury is likely it is different... Rabbi Joseph said: Had Acher interpreted this verses as Rabbi Ya’akov did, he would not have sinned. What actually did Acher see? — Some say: He saw such an occurrence. Others say: He saw the tongue of Rabbi Chutzpit the Interpreter lying on a dung-heap, and he exclaimed, ‘Shall the mouth that uttered pearls lick the dust’! But he knew not that the verse ‘that it may be well with you’, refers to the world that is wholly good1, and that the verse ‘that you may prolong your days’ refers to the world that is wholly long1. Notes: (1) the world to come

My Big Fat Jewish Learning - Jan. 31st at Congregation Netivot Shalom tinyurl.com/bigfatJlearning -- joshkornbluth.com -- menachemcreditor.org -- netivotshalom.org Outline of each class: 1-Welcome & Blessing // 2-RMC gives Shiur // 3-Chavruta-learning // 4-Josh synthesizes