350) Messianic Parallelisms

 

Introduction

In this article I want to show fascinating parallelism between the twelfth-century story of David Alro’i; the seventeenth-century episode of Shabbatai Tzvi; and a modern event from a completely different culture and context. By comparing these three stories, we might come to a better understanding of modern messianism which is popular within the Jewish world today. And, surprisingly, it may have a stronger component relating to basic sociology and psychology than to spirituality.

349) WHY BLOW 100 SHOFAR SOUNDS ON ROSH HASHANAH?

A GUEST POST BY RABBI BARUCH CLINTON:

Here's another example of the innovation-heavy Tzfas mindset at work in modern Jewish life.

The way most communities perform the mitzva of shofar on Rosh Hashana is an excellent example of the spread of the Tzfas ideology and mindset. Here, based on Shulchan Aruch Orech Chaim 590:1, is what the Torah requires:

כמה תקיעות חייב אדם לשמוע בר"ה, תשע; לפי שנאמר: תרועה ביובל ובר"ה ג' פעמים, וכל תרועה פשוטה לפניה ופשוטה לאחריה, ומפי השמועה למדו שכל תרועות של חדש השביעי אחד הן, בין בר"ה בין ביוה"כ של יובל, תשע תקיעות תוקעין בכל אחד משניהם: תר"ת, תר"ת, תר"ת

How many tekiyos must a man hear on Rosh Hashana? Nine, for it mentions the word “terua" three times (in the passages concerning) Yovel and Rosh Hashana, and each terua must have a simple sound (i.e., tekiya) both before and after it. And from tradition we learn that all teruos during the seventh month (i.e., Tishrei) are the same…tekiya-terua-tekiya; tekiya-terua-tekiya; tekiya-terua-tekiya.

348) MAY PARENTS TELL THEIR CHILDREN NOT TO MOURN FOR THEM?

 

INTRODUCTION:

What is the view of Halachic sources regarding parents who tell their children not to mourn for them? This article is based extensively on the research by Rabbi Dr Shlomo Brody[1] from Bar Ilan University who writes that his parents did not want their children to observe mourning practices for a full year. He then set about researching the matter in Halachic sources and these are some of his findings.

NOTE: This is a purely academic exploration of various sources and is not meant as an authoritative guide. For practical purposes, as always, the reader should consult with his or her competent Halachic decisor on matters of this nature.

347) ABRAVANEL’S HYPOTHESIS:

 

INTRODUCTION:

As we have seen in a previous article, the theology of  Don Yitzchak Abravanel (1437-1508) - leader of Spanish Jewry at the time of the Expulsion in 1492 - is difficult to define and characterise.  He seems to have vacillated between rationalist and mystical ideologies, but he also had some interesting views on who wrote some of the books of the Tanach.  This article, based extensively on the research by Professor Eric Lawee[1], deals with some of Abravanel’s views on biblical authorship.

346) THE REGENSBURG TORAH CODEX:

 

The Regensburg Codex from around 1300.

INTRODUCTION:

The Regensburg Torah scroll (Ms. Jerusalem IM 180/52) was written in around 1300 and reflects some of the mystical writing practices of the German Pietists known as Chasidei Ashkenaz. Of interest is the unusual use of taggin (crownlets) that differs from our style today and other peculiarities that emphasise the mystical theology of Chasidei Ashkenaz. The Masora notes in the margins include many commentaries that clearly go beyond the usual scope of Masora notes. This article is based extensively on the research by Professor Hanna Liss[1] from the University of Heidelberg.