356) Tehillim as therapy?

 

Introduction

I recall some years ago, the Lubavitcher Rebbe asked a number of religious psychologists to research Jewish mysticism and develop a “kosher” form of meditation for observant Jews. In this article, based extensively on Brent Strawn’s research[1] on psychology and psalms, we explore the possibility of using Tehillim as a personal form of spiritual therapy.

Attachment Theory

Since earlier times, Biblical psychology was generally synonymous with systemic theology (the theology of any given religious system). Today, we can be a little more universal and use modern psychology by applying it to biblical texts, including Tehillim.

355) R. Moshe Ibn Gigatila: The Psalms are just prayers

Introduction

 

In the previous post, The Psalms are not prayers, we saw how Rav Saadia Gaon held the unusual view that psalms may not be used as prayers and that, like the Torah itself they are meant only to be studied but not prayed. Psalms are not liturgy. According to Rav Saadia, the psalms were used as a strictly controlled and regulated ritual during Temple times, but never as liturgy (supplications or prayers). On this view, the psalms were never an ‘early prayer book’ as was claimed by the Karaite Jews. It is believed that Rav Saadia formulated his unusual and limited view on the function of the psalms, in reaction to the Karaites, who had rejected the Rabbanite siddur and used the psalms as their prayer book instead.

In this article, however, based extensively on the work by Professor Uriel Simon[1], we explore another unusual view of the psalms. This is the view held by R. Moshe Ibn Gigatila, who believed that that the psalms are indeed prayers - but nothing more than prayers. And because they are just prayers, they are not profoundly holy nor do they carry any prophetic or spiritually subliminal innuendo.

354) Rav Saadia Gaon: The Psalms are not prayers

 

 

Introduction

 

Rav Saadia Gaon (882-942) was a philosopher and biblical exegete born in Egypt and died in Baghdad during the time of the Abbasid Caliphate. He had some rather interesting views about the origins of the psalms in that he adopted a fundamentalist approach claiming that the five books of psalms served as a ‘second Torah’ revealed to David.

This article is based extensively on the research by Professor Uriel Simon[1].

353) Who Makes Decisions for a Jewish Community?

 

A page from the manuscript of Pitchei Teshuva by Rabbi Avraham Zvi Eisenstadt (1813-1865)

GUEST POST BY RABBI BORUCH CLINTON

In terms of Jewish law, exactly what is a kehila (community)? Jewish residents of modern cities like London or Toronto will generally identify with each other only in the loosest of terms. Formal relationships, in non-chassidic communities at least, are usually limited to synagogues and educational institutions of various kinds. 

But it wasn’t always that way. Kehilos in Europe often submitted to the authority of a single rabbi, rabbinical court, and council. It wasn’t uncommon for consumption taxes - typically on the purchase of meat - or membership dues to finance communal services. 

A model based on direct communal responsibility is probably closer to the Torah ideal. But that begs the question: who got to choose the rabbi and his court, and whose voice determined the tax rates everyone else had to pay?

352) The Parshan, Darshan … and Sadran?

Muslim Spain at around the eleventh century 

Introduction

 

Parshan and Darshan are terms which usually describe a Torah commentator or exegete, but who is the Sadran? The term Sadran means compiler or editor.  This is not an expression one would expect to find in the context of the Torah. This article, based extensively on the work by Professor Richard Steiner[1] from Yeshiva University explores instances where our classical texts make reference to a Sadran. Interestingly, this is one of the most peer-reviewed papers I have come upon in a long time.

Some of the texts originated in Byzantium (Constantinople) and were discovered in the Cairo Geniza and published by Nicholas de Lange. One is a midrashic commentary on Bereishit and Shemot[2], another is a peshat commentary by R. Reuel of Byzantium, on Ezekiel and the Minor Prophets. Both texts are probably from the tenth or early eleventh century and therefore pre-date Rashi (1040-1105). These different commentaries have one thing in common, they both reference an elusive Sadran or biblical ‘editor’.

351) The Conquest of the Land?

 

Introduction:

The conquest of the Land of Canaan from the seven nations and the apparent decimation of all its inhabitants, followed by its appropriation by the Israelites, raises some interesting questions. Why did Israel’s history in the land have to begin with a violent conquest? Could not the epic tradition surrounding the founding of a just and moral nation under the guidance of a just and moral G-d, be something other than a conquest that is so typical of the founding traditions of other less moral nations?

In this article, we shall explore some of the primary texts of the Tanach, and try to establish what the biblical verses themselves have to say about this conquest.

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.

346) IS DERUSH PART OF TORAH?

 

Did Yosef's brothers want to encourage their dogs to kill him?

                                     GUEST POST BY RABBI BARUCH CLINTON

Note: I'm unsure how to even translate the word "derush". Words like "research" or "investigation" come close, but the way it's used in Torah literature has a clear overtone suggesting greater authority. And then, as we'll see, there are two distinct ways the word is used even within the context of Torah.

What exactly is "Torah"? Are there limits to the kinds of explanations and interpretations that can reasonably be included and, by extension, connected with the Mt. Sinai revelation? It goes without saying that modern efforts to understand how Torah law (halacha) should be applied to our lives are legitimate parts of the process, as are ethical works (mussar) that are designed to inspire us to properly observe halacha. But is any derush-based interpretation automatically included? What about commentaries that claim to fill gaps in the Biblical historical record? Are they "Torah"? By what mechanism could they be included?