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Embracing Intellectual Dishonesty in the Jewish Tradition

 

 

If the man who testified is a false witness, if he has testified falsely against his fellow, you shall do to him as he schemed to do to his fellow. Thus you will sweep out evil from your midst. Nor must you show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Imagine this is a historical document from a society that lived around 2500 years ago, a collection of stories, myths and laws. From just this one law: what does it mean? What is its original intention?

Well, it's obvious. In this ancient society, if you chopped off someone's leg, the appropriate punishment was obviously for your leg to be chopped off without pity or mercy. And so on for other body parts. This is not a difficult comprehension exercise: it's just what the text says! A dispassionate historian would look at this text and think about what its society's legal system would look like and of how it fit within the wider historical context, what led to this idea and what it led to, and so on. All very straightforward to us modern, educated people.

Now, I say that this is a passage from the Torah (Deuteronomy 19:18-21 if you must know!). What changes? What difference does this knowledge make on your reading of the text?

You might know, for example, that the rabbis of the Mishnah understand this principle to be talking about monetary compensation: if I chop off someone's leg, then I have to pay them the value their leg had to them, etc. You could not at all argue that this is the plain meaning of the text nor its original intention. Such a claim would be nonsense and totally unjustified academically. The aforementioned historian, for example, would never come to the conclusion from just this text that ancient Israelite society had to have a detailed system of monetary compensation! *

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What is the Talmud? (Kelim 2012)

 

 

Before I attempt to begin, I should be clear that this is not the Wikipedia entry on the Talmud, it is more an explanation of my experience of studying Mishna and Gemorrah as taught by Rabbi Joel Levy. Rabbi Joel likened understanding Mishna to a score of music. It is an invitation to play that must be brought to life, not the performance itself; it is an esoteric code that few understand, where the text is secondary to the performance itself. You could play the piece without ever reading the score, as many people do with Judaism, but not to the highest possible level. Judaism is by its very nature a performative canon.

The Mishna, the first layer of the Talmud, is the Rabbis working out how to do Judaism without a Temple, the former centre point of the religion. It even addresses fundamental issues such as what timeframe to use – ritual or astronomical? However, the Mishna appears to me to be interested in laying out arguments, and not always coming to conclusions. It seems individualistic, even Reform at first as it is often unclear how to deduct specific codes and rules to live by from the debate presented. Perhaps it seems individualistic to me because I don’t understand it properly, and it is just an extremely elitist text for the knowledgeable. I certainly found that the text required a teacher to get much out of it.

The Mishna is a series of philosophical conversations, but framed in pragmatic terms– which is indeed a bizarre way of doing literature when you think about it. It is a coherent conversation, but framed in terms that sometimes seem dry at first. For example, the long debate about high a sukkah can be is actually a theological debate about how close God is to the world.

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Rain Won't Stop Festival Kedem

Rain Won't Stop Festival Kedem 

Heavy rain in Essex did not stop Marom from hosting its first annual Festival Kedem Weekend on July 6 & 7. Originally conceived as a camping weekend, the bad weather forced organisers to relocate to Finchley, postponing the residential component. Nonetheless, participants gathered for Kabbalat Shabbat & dinner on Friday night, followed by a full day of learning, discussion, and laughs throughout Saturday.

 

Marom is the young adult branch of Masorti Judaism and focuses on developing leadership and building connections with Noam Alumni. “After Noam leaders take Tour or camp, they meet different challenges as Jewish young adults at university or after graduating,” says Marom Director Naomi Magnus. “Marom events like Festival Kedem provide a space for these young adults to engage in meaningful conversations about their Jewish life and community when they have outgrown a youth movement which can no longer meet their needs.”

 

Grounded in the principles of community organising, Ms. Magnus recruited six volunteers for the organising committee, which hosted three preparatory Friday night dinners aimed at community development, held at the studentsbeans.com headquarters in Golders Green. Studentbeans.com founder James Eder, who grew up in Noam, was happy to contribute the space and joined in as one of the participants over the weekend.

 

Festival Kedem was inspired by connections to Marom Europe, specifically Marom Budapest which runs the summer festival, Bankito, annually drawing in 3,000 attendees. Marom’s student trip to Budapest in March 2012 met leaders of Bankito when visiting Siraly, the Marom Budapest Community Centre, which was recently closed by the Hungarian government.

 

Leonie Fleischmann, Head of Noam in 20008-2009, commented, “It was wonderful to reconnect with old friends at Festival Kedem. We shared lots of laughs over memories from our younger days, but also discussed how we can create a community for ourselves now. Even though it had been years since some of us had seen each other, it was striking how quickly we were comfortable with each other.”

 

Throughout the weekend, volunteer participants ran sessions covering Israel, Judaism, and community. A major emphasis was placed on volunteer contributions to the programme, so participants were asked to bring their skill and present it at the Festival. Student Rabbi Oliver Joseph, Noam alumnus, was flown from Israel and ran text study learning, focused on connecting community and scripture.

 

Organisers are building on the enthusiasm of participants, rescheduling the camping aspect of Festival Kedem for September. Furthermore, Ms. Magnus is working on putting together the next organising committee to develop Festival Kedem 2, scheduled for summer 2013.

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Strange Mishna - Discovered by Jonathan and Jeremy
We Kelimnikim 2012 at the Conservative Yeshiva in Jerusalem have been studying Torah, Mishna and Talmud for a week now. And we came across a rather interesting passage today.

It didn’t quite make the Mishna, but it’s from the same time period. Indeed, it is in a collection of Tannaitic material (i.e. stuff contemporary to the Mishna, the first Jewish law code) called Fishna. It is rather perplexing stuff but we’ll follow the journey of this quote and show something about the halakhic process.

FISHNA 5:4
You must wear a hat while eating cheese. Rabbi Yehudah says: green [hat]. Rav Yonatan says: peaked [hat]. The sages say: red [hat].

This has been derived from a Torah verse, “Do not eat milk unclothed. Remember always that you were a slave in the Land of Egypt and could not eat milk in freedom.” But this seems like a huge jump. How did they go from discussing milk to cheese? And what about from all clothing to specifically hats? And really, what is going on here? What is the reason for this ruling from the Fishna?

This is explained by Rashi (11th century rabbi and commentator):

‘Unclothed’ refers to the head covering, as we are never truly unclothed, as it is written: “They knew that they were naked.” (Genesis 3:7).

And a later comment:

Why ‘eat’? Surely you should read ‘cheese’.

This remains quite perplexing. The Tannaim (rabbis of the Tannaitic period) had made several jumps between the Torah and Fishna, which Rashi picks up on. Wearing a hat while drinking milk would be quite preposterous as it might fall off when you tilted your head back to drink the beverage. So the Fishna uses the fact that the Torah uses the word ‘eat’ to explain that it is really talking about the milky product that is cheese.

Perhaps the Gemara will explain further, which often picks up on so-called ‘b’raitas’, by which it means teachings contemporary with the Mishna. In Babylonian Talmud Chalavim 41a, we find the following account:

Once a gentile came to Rabbi Abahu—a cheese merchant. In pity, he bought some edam to fulfil [the mitzvah of eating cheese with a hat on]. Rava rebuked him, saying: “Why do you open the doors to Edom? As it is written, ‘Lo! Your sheep go unmilked and your heads are bare!’ (Isaiah 68:6)” From this, [the sages] derive [the concept of the] red [hat].

This is a triple pun put forward by Rava: edam, Edom and red (in Hebrew) are all written אדם (‘aleph dalet mem’)! And so he uses the example of edam to prove that the hat must be red, as asserted by the Fishna.

This clearly shows the rabbis had a very good sense of humour.


Jeremy Tabick & Jonathan Metzer
 
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Supported by the LA Pincus Fund for Jewish Education in the Diaspora, Israel

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