Part 1: Introduction
What is one thing about Judaism that is meaningful to you and one question you have about Judaism?
Part 2: What are we doing here together?
Has your Jewish education been more Meisel than Moses? Do you want to engage in serious learning but don't know where to start? Do you want to feel more confident in your Jewish identity? No one knows too little or too much for this community of learners. Come experience the joy of learning for the sake of learning (no homework!), making friends, and eating yummy snacks.
Part 3: People of the Book
Torah/Tanakh/Bible: The Torah is the first part of the Hebrew Bible, also known as the Old Testament also known by the Hebrew acronym Tanakh (made up of the names of the three books that comprise it: Torah, Nevi’im- Prophets, and Ketuvim- Writings), The Torah is sometimes called the five books of Moses because it is made up of five books (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) also of which are traditionally believed to be written by Moses (and given to Moses by God). The Torah, which is primarily narrative/prose, is followed by the prophets, which begins with narrative but also includes substantial poetic work, much of which is believed to be prophecy from God to a series of prophets. The third section of the Tanakh, the writings include stories like Job, Esther (the Purim story) and Ruth, along with Psalms and Proverbs and narrative sections that retell earlier stories and include later historical events. Many academics believe the final form of the Torah was complete around 600 BCE while the final books of the Tanakh/Bible were completely a few centuries before the year 1.
Midrash: In Judaism, this is the body of exegesis of Torah texts along with homiletic stories as taught by Rabbinical Judaism sages of the post-Temple era, which began around 70 CE that provide an intrinsic analysis to passages in the Tanakh. Midrash is a method of interpreting biblical stories that goes beyond simple distillation of religious, legal, or moral teachings. It fills in gaps left in the biblical narrative regarding events and personalities that are only hinted at. The purpose of Midrash was to resolve problems in the interpretation of difficult passages of the text of the Hebrew Bible, using Rabbinic principles of hermeneutics and philology to align them with the religious and ethical values of religious teachers. Midrashic texts often appear in the Talmud (described below). Midrash is also often used to describe the body of literature that came after the rabbinic period that explains the meaning of the text, and in this definition of Midrash new Midrashim (plural of Midrash) are still being written today.
Mishna: The Mishnah or Mishna (from the Hebrew work which means "study by repetition") is the first major written redaction of the Jewish oral traditions known as the "Oral Torah". It is also the first major work of Rabbinic literature. The Mishnah was redacted between 180 and 220 CE by Rabbi Yehudah haNasi when, according to the Talmud, the persecution of the Jews and the passage of time raised the possibility that the details of the oral traditions of the Pharisees (a sect from the Second Temple period 536 BCE – 70 CE) would be forgotten. The majority of the Mishnah is written in Mishnaic Hebrew, while some parts are Aramaic. The Mishnah consists of six orders (sedarim, singular seder), each containing 7–12 tractates (masechtot, singular masechet) and further subdivided into chapters and paragraphs or verses. The Mishna includes laws, discussion, debates and even occasional stories.
Talmud: The Talmud (from the Hebrew root lmd "teach, study") is a central text of Rabbinic Judaism. The term "Talmud" normally refers to the Babylonian Talmud, though there is also an earlier collection known as the Jerusalem Talmud. The Talmud has two components. The first part is the Mishnah the written compendium of Rabbinic Judaism's Oral Torah. The second part is the Gemara (complied around 500 CE), an elucidation of the Mishnah and other writings of that time period that often ventures onto other subjects and expounds broadly on the Hebrew Bible. The term Talmud can be used to mean either the Gemara alone, or the Mishnah and Gemara as printed together. The whole Talmud consists of 63 tractates, and in standard print is over 6,200 pages long. It is written in Hebrew and Aramaic. The Talmud contains the teachings and opinions of thousands of rabbis on a variety of subjects, including Halakha (law), Jewish ethics, philosophy, customs, history, lore and many other topics. The Talmud is the basis for all codes of Jewish law and is much quoted in rabbinic literature.
Legal codes: Books that translate the discussions of the Talmud into practical Jewish law, or halakhah. These codes contain laws that touch on all aspects of Jewish life, from Jewish dietary laws to the laws of Jewish holidays and Shabbat to ethical principles.
Mishneh Torah: One of the most important legal codes, written by Maimonides (Rabbi
Moshe ben Maimon, also known as RaMBaM or "Rambam") between 1170 and 1180 C.E.
Shulchan Aruch: The most widely consulted code of Jewish law, written by Yosef Karo in 1563. The literal translation of the title “Shulchan Aruch” is “A set table”, because it was intended to serve as a complete and “set” guide to Jewish life.
Siddur: A siddur is a Jewish prayer book, containing a set order of daily prayers. The word "siddur" comes from a Hebrew root meaning "order" (the word Seder, as in the Passover Seder, comes from the same root). Siddurim (the plural of Siddur) vary based on Jewish movement, the ideology of the community that creates it, and what services are contained within it. There are special siddurim for Rosh Hashana and Yom Kippur (called the Machzor), some siddurim are only for Shabbat or only for weekdays. Some have only traditional prayers, some have translations and interpretation and have changed over time to accommodate societal changes.
Part 4: Sefaria tour!
Part 5: Chevruta Time!
We will study the following text in pairs for 15 minutes and then join back together as a group to discuss for 15 minutes.
תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני
The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.
- Should Rabbi Eliezer have won the argument? Why/why not?
- What does "It is not in heaven" mean to you? How is it relevant to how we practice Judaism today?
Part 6: Closing and Question Time
What is one goal you have for this class?
We will use the remaining time for questions and thoughts you have. Special thanks to Rabbi Megan Goldmarche for much of the structure and the definitions on this source sheet. This class is sponsored by the Hadar Institute. Learn more about their work at https://www.hadar.org/.
