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Rabbinic Authority
Rabbinic authority in Judaism relates to the theological and communal authority attributed to rabbis and their pronouncements in matters of Jewish law. The extent of rabbinic authority differs by various Jewish groups and denominations throughout history. The origins of rabbinic authority in Judaism is understood as originally linked to the High Court of ancient Israel and Judah, known as the Sanhedrin. Scholars understand that the extent of rabbinic authority, historically, would have related to areas of Jewish civil, criminal, and ritual law, while rabbinic positions that relate to non-legal matters, such as Jewish philosophy would have been viewed as non-binding.Turkel, E. (1993). The nature and limitations of rabbinic authority. Tradition: A Journal of Orthodox Jewish Thought, 27(4), 80-99. Rabbinic authority also distinguished the practice of Judaism by the Pharisees (i.e., Rabbinic Judaism) to the religious practice of the Sadducees and the Qumran sect. This concept is linke ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Moses Maimonides
Moses ben Maimon (1138–1204), commonly known as Maimonides (, ) and also referred to by the Hebrew acronym Rambam (), was a Sephardic rabbi and philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. In his time, he was also a preeminent astronomer and physician, serving as the personal physician of Saladin. He was born on Passover eve 1138 or 1135, and lived in Córdoba in al-Andalus (now in Spain) within the Almoravid Empire until his family was expelled for refusing to convert to Islam. Later, he lived in Morocco and Egypt and worked as a rabbi, physician and philosopher. During his lifetime, most Jews greeted Maimonides' writings on Jewish law and ethics with acclaim and gratitude, even as far away as Iraq and Yemen. Yet, while Maimonides rose to become the revered head of the Jewish community in Egypt, his writings also had vociferous critics, particularly in Spain. He died in Fustat, Egypt, and, according to Jewish t ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Horayot
Horayot (; "Decisions") is a Masekhet, tractate in Nezikin, Seder Nezikin in the Talmud. In the Mishnah, this is the tenth and last tractate in Nezikin, the ninth tractate in the Babylonian Talmud, and the eighth in the Jerusalem Talmud. It consists of three chapters in the Mishnah and two in the Tosefta. The tractate mainly discusses laws pertaining to erroneous rulings by a Beth din, Jewish court, as well as unwitting actions performed by leading authorities of the Jewish people, and the sacrificial offerings (Hebrew ''korban'', plural ''korbanot'') that might be brought as a consequence of these actions. The conclusion of the tractate (12a-13b) deals with the prioritization of korbanot in the temple and explores the question of how to quantify human life in emergencies. Mishnah The Mishnah of Horayot is the final work of Nezikin. It contains three chapters. There are twenty paragraphs of Mishnah, or twenty ''Mishnayot'', within the three chapters. These chapters deal wit ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yavne
Yavne () is a city in the Central District (Israel), Central District of Israel. In 2022, it had a population of 56,232. Modern Yavne was established in 1949. It is located near the ruins of the ancient town of Yibna (known also as Jamnia and Jabneh), later the village of Yibna, and today the archeological site of Tel Yavne. Ancient Yavne holds a special place in Jewish history because of the ancient town's contribution to Judaism's recovery and reconstitution under Tannaim, sages Yohanan ben Zakkai, ben Zakkai and Gamaliel II following the Siege of Jerusalem (70 AD), destruction of the Second Temple. This period, sometimes known as the "Yavne period", became a crucial mark in the development of Rabbinic Judaism. The city has a history of Winemaking, producing wine throughout much of antiquity, as indicated by both archeological findings and ancient sources. Name In many English translations of the Bible, Yavne was known as Jabneh . In Greek and Latin-speaking sources, it was kn ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Council Of Jamnia
The Council of Jamnia (presumably Yavneh in the Holy Land) was a hypothetical council that some claim was held late in the 1st century AD to finalize the development of the canon of the Hebrew Bible in response to Christianity; however others theorise, that the canon was set at an earlier date. The theory of a council of Jamnia that finalized the canon, first proposed by Heinrich Graetz in 1871, was popular for much of the 20th century. However, it has been increasingly questioned since the 1960s onward, and the theory has now been largely discredited. Background The Talmud says that some time before the destruction of the Second Temple in 70 AD, Rabbi Yohanan ben Zakkai relocated to the city of Yavneh, where he received permission from the Romans to found a school of ''halakha'' (Jewish religious law). The theory The Mishnah, compiled at the end of the 2nd century, describes a debate over the status of some books of Ketuvim, and in particular over whether or not they re ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sifre
Sifre (; ''siphrēy'', ''Sifre, Sifrei'', also, ''Sifre debe Rab'' or ''Sifre Rabbah'') refers to either of two works of '' Midrash halakha'', or classical Jewish legal biblical exegesis, based on the biblical books of Numbers and Deuteronomy. The Talmudic era Sifre The title ''Sifre debe Rav'' (lit. "the books of the school of Abba Arikha") is used by Chananel ben Chushiel, Isaac Alfasi, and Rashi; it occurs likewise in Makkot 9b. The 8th century author of Halachot Gedolot names four "exegetical books belonging to the Scribes" (Heb. ''Midrash sofrim'') and which, in all appearances, seem to refer to "Sifre debe Rav" and which comprised the following compositions: 1) ''Genesis Rabbah'' 2) '' Mekhilta of Rabbi Shimon ben Yochai'' (on Exodus), 3) ''Sifrei'' (on Numbers) and 4) ''Sifrei'' (on Deuteronomy). Regarding the reference in Sanhedrin 86a to the Sifre of Rabbi Simeon, see ''Mekhilta of Rabbi Shimon ben Yochai''; the question has likewise been raised whether, given ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jerusalem Talmud
The Jerusalem Talmud (, often for short) or Palestinian Talmud, also known as the Talmud of the Land of Israel, is a collection of rabbinic notes on the second-century Jewish oral tradition known as the Mishnah. Naming this version of the Talmud after Palestine or the Land of Israelrather than Jerusalemis considered more accurate, as the text originated mainly from Galilee in Byzantine Palaestina Secunda rather than from Jerusalem, where no Jews were allowed to live at the time. The Jerusalem Talmud predates its counterpart, the Babylonian Talmud (known in Hebrew as the ), by about a century. It was written primarily in Galilean Aramaic. It was compiled between the late fourth century to the first half of the fifth century. Both versions of the Talmud have two parts, the Mishnah (of which there is only one version), which was finalized by Judah ha-Nasi around the year 200 CE, and either the Babylonian or the Jerusalem Gemara. The Gemara is what differentiates the Jerusalem ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Not In Heaven
Not in Heaven (לֹ֥א בַשָּׁמַ֖יִם הִ֑וא, ''lo ba-shamayim hi'') is a phrase found in a Biblical verse, , which encompasses the passage's theme, and takes on additional significance in rabbinic Judaism. The full verse states: "It is not in heaven, that you should say, 'Who will go up to heaven for us, and get it for us so that we may hear it and observe it?'''New Oxford Annotated Bible,'' Deut. 30:14. In general, the verse conforms with how "... the deuteronomic tradition believed its Torah to be an immediately accessible wisdom, neither distant nor wondrous." Jewish interpretations The phrase "not in Heaven" is understood to justify human authority to interpret the Torah. The Talmud explains " he Torahis not in Heaven" to mean that the meaning of the Torah itself is to be uncovered not by prophets, or even God's miracles or words, but by humankind's interpretation and decision-making. In the story of the Oven of Akhnai, "Rabbi Yehoshua affirmed the indep ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Voice Of God
In the Abrahamic religions, the voice of God is a communication from God to human beings through sound with no known physical source. In Rabbinic Judaism, such a voice is known as a ''bat kol'' ( ''baṯ qōl'', literally "daughter of voice"), a "heavenly or divine voice which proclaims God's will or judgment".The Jewish Encyclopedia: BAT ḲOL': It differed from prophecy in that God had a close relationship with the prophet, while the ''bat kol'' could be heard by any individual or group regardless of their level of connection to God. Hebrew Bible In the Hebrew Bible, the characteristic attributes of the voice of God are the invisibility of the speaker and a certain remarkable quality in the sound, regardless of its strength or weakness. A sound proceeding from some invisible source was considered a heavenly voice, since the mass revelation at Sinai, as recorded in Deuteronomy 4:12 and referenced in Psalm 50:6, was given in that way: "Ye heard the voice of the words, ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
The Oven Of Akhnai
''The Oven of Akhnai'' is a Talmudic story found in Bava Metzia 59a-b which is set around the early 2nd century CE. In the Talmud, the story is told after a discussion of being careful not to mistreat a person and the power of prayers which are said in pain to be heard by God. The story concerns a debate which was held over the halakhic status of a new type of oven. In the course of the rabbinic disagreement, the story expresses differing views of the nature of law and authority, concerns over a fractured and divisive community, and the issue of harming another person through words and actions. Story A new type of oven is brought before the Sanhedrin, consisting of tiles separated from one another by sand, but externally plastered over with cement. The rabbis debate whether or not this oven is susceptible to ritual impurity. Rabbi Eliezer ben Hurcanus argues that the oven is ritually pure while the other rabbis, including the nasi Rabban Gamaliel, argue that the oven is impure ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Eliezer Ben Hurcanus
Eliezer ben Hurcanus (or Hyrcanus) () was one of the most prominent Judean ''tannaitic'' Sages of 1st- and 2nd-century Judaism, a disciple of Rabban Yohanan ben Zakkai, Avot of Rabbi Natan 14:5 and a colleague of Gamaliel II (whose sister, Ima Shalom, he married) and Joshua ben Hananiah.''Pirkei Abot'' 2:8 He is the sixth most frequently mentioned Sage in the Mishnah. Biography Introduction to Torah Hyrcanus was a member of the Jewish priestly class, the '' kohanim''. His earlier years are known only through legend; it may be inferred that he was somewhat older when a desire to study Torah first compelled him—contrary to the wishes of his father—to desert his regular occupation and depart for Jerusalem to devote himself to his studies. In Jerusalem, he entered the academy of Rabban Yochanan ben Zakkai and for years studied diligently despite having to cope with great privations. It was said that sometimes, days elapsed during which he went without eating. Ben Zakka ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
