| Author | Scripture cited original | P# | Scripture cited; broadened range | Frequency of entries in E column | Explanation of Scripture | Holocaust: Def & Unique? | Questions Asked | Answers Given and Assumptions | Theme of Revelation | Zionism | Additional Explanation and possible Christian import | Origin | Year | Info | Denominaiton | Writings | |
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| 1 | Greenberg, Gershon | Gn 22 | 15 | Gn 22 | 25 | suffering of righteous central to Jewish identity beginning with Akedah | How could God have let H happen? | Ehrenreich: silence surrounds history under God, comprehended by wisdom of Redemption. Need to live according to Torah in Teshuvah. Sarna: God crying over tragedy. Elberg: no language, but suffering central to Jewish existence. | |||||||||
| 2 | Greenberg, Gershon | Is 10.05 (2x) | 17, 19 | Is 10.03-05 | 5 | Assyria rod of anger | Where is God? | Rokeah: God present in Rokeah's own escape; Sarna: God's hiding, hester panim is subjective, function of man's removing self from God; need for teshuvah; Wasserman: as Haman used by God as stick, fighting it is useless. Ehrenreich: God untied Esau's hands (nation's pent-up anger) to manage divine indignation over assimilation; | |||||||||
| 3 | Greenberg, Gershon | Ez 20.32-33 | 18 | Ez 20.32-33 | 9 | As I live. God asserts self vs people when they wish to live as the nations | Why tragedy? | Harlap: Not because of sin of people but because of sin of nations; Amiel: due to Jewish assimilation policies of Mendelssohn and Herzl. | |||||||||
| 4 | Greenberg, Gershon | Ex 17.14-16 | 19 | Ex 17.14-16 | 1 | Amalek's memory to be blotted out; God would be at war with him throughout ages. | Amalek at Refidim instrument to purge Israel of questioning God's presence and, for all evil, under God's control: Shift from historical-dialectical approach (Unsdorfer, Ehrenreich; Wasserman, Amalek both Nazi and anti-Torah Jews inside (communists, assimilationists, secular nationalists) to ) to apocalyptic-dualistic one: Assault on Israel and Amalek's self-destruction (Elberg, Harlap). | ||||||||||
| 5 | Greenberg, Gershon | PesRab 13.01 | 19 | PesRab 13.01 | 1 | Amalek for all his evil under Israel's control | |||||||||||
| 6 | Greenberg, Gershon | bBer 005a | 20 | bBer 005a | 5 | When disaster strikes, Jews should repent. Teshuvah | How can reality be transformed? | By teshuvah. Ehrenreich. For Schneersohn, Sarna, teshuvah two-tracked, unfolding below and above; outside dynamics of history. | As shown by restored Land of Israel, redemption unfolding in pre-war period | ||||||||
| 7 | Greenberg, Gershon | Ex 09.26 | 20 | Ex 09.26 | 2 | Teshuvah offers refuge of invisible Goshen | Shneersohn and Sarna believe teshuvah offers refuge of invisible Goshen | ||||||||||
| 8 | Greenberg, Gershon | Gn 22.01-19 | 20 | Gn 22 | 25 | Akedah. | Some silenced by suffering of pious (Unsdorfer, Ehrenreich), others identified with Akedah but extended it to actual sacrifice (Elberg: Akedah of Treblinka), brought sin to consciousness. | ||||||||||
| 9 | Greenberg, Gershon | Lv 10.03 | 20 | Lv 10.03 | 1 | Through those near to me I show myself holy. Through the deaths of those close to me I will be made holy. | Firer: Holocaust final Akedah in Israel's self-sacrificial history (mesirut nefesh) So Harlap. | ||||||||||
| 10 | Greenberg, Gershon | bBer 061b | 21 | bBer 061b | 5 | each victim loving God as God took soul | Harlap: as victim loved God with entire soul as God took it, broke bonds of finitude, represented form of Akedah. | ||||||||||
| 11 | Greenberg, Gershon | Ex 14.13 | 21 | Ex 14.13-14, 34 | 6 | Jews intimidated by Amalek in desert were replaced by fresh and courageous generation | Tsimerman: since pious involved in Israel's failure to return and restore land, God let them be killed, as with A Ibn Ezra on Ex 14:13 | Tsimerman: since pious involved in Israel's failure to return and restore land, God let them be killed, as with A Ibn Ezra on Ex 14:13 | |||||||||
| 12 | Greenberg, Gershon | Ex 05.16 | 21 | Ex 05.16 | 1 | no birth (redemption) without suffering | Wasserman: birth pains of Messiah; Schneersohn, Harlap, imminence of redemption causes panic for nations. So sought end of Israel | ||||||||||
| 13 | Greenberg, Gershon | Is 63.09 | 21 | Is 63.09 | 6 | God shares in Israel's affliction | Shapira; Tsimerman, : God shares in suffering | ||||||||||
| 14 | Greenberg, Gershon | MLamR Pesikta 24 | 21 | MLamR Pesikta 24 | 1 | Metatron tried to stop God from weeping | |||||||||||
| 15 | Greenberg, Gershon | bSan 046a | 21 | bSan 046a | 2 | God suffered esp when blood of righteous poured out (Tsimerman) | |||||||||||
| 16 | Greenberg, Gershon | bKet 111a | 21 | bKet 111a | 4 | Zionism incited God's judgment to "permit your flesh to be a prey like that of the gazelles and the hinds of the field" | Ehrenreich blamed Holocaust on Zionist revolt. | ||||||||||
| 17 | Greenberg, Gershon | mSot, end | 22 | mSot, end | 1 | stupid people who want to build land by own power without Messiah and Torah | Ehrenreich blamed Holocaust on Zionist revolt. But Taykhtahl, Rokeah, Schneersohn, Harlap identified Land of Israel as vessel of transition. Catastrophe implies redemption. Movement from Messiah ben Joseph to Messiah ben David (Harlap). | ||||||||||
| 18 | Greenberg, Gershon | Dt 21.18 | 22 | Dt 21.18 | 1 | blood shall be forgiven them | Katz: juxtaposing Olah (burned) sacrifice of H with prospect of new stat, Katz averred that blood of catastrophe, sacrificed in atonement for crimes of unspecified generation, brought freedom and political redemption in new Jewish State. Elberg rejected idea, | ||||||||||
| 19 | Greenberg, Gershon | Lv 10 | 23 | Lv 10 | 1 | Aaron's silence upon death of sons models silence for H | Ehrenreich and Unsdorfer see Aaron's silence as model | ||||||||||
| 20 | Wasserman, O Elhanan | bSot 34a | 30 | bSot 34a | 2 | Ancestral deeds sign for descendants; for generation of "footsteps of Messiah" | What/How does the Torah speak to the Nazi crisis? | Deeds of ancestors are sign for descendants. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||
| 21 | Wasserman, O Elhanan | Gn 32.04f. | 30 | Gn 32-33 | 10 | WaYishlach ch.1 How Jews should behave amidst Esau | Answer given in Gen 32:4. ch. Footsteps of the Messiah. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 22 | Wasserman, O Elhanan | Gn 33.02 (3x) | 30 (3x) | Gn 32-33 | 10 | WaYishlach ch.2 multitude of handmaids and children will lead | Answer also given in Gen 33:2. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 23 | Wasserman, O Elhanan | Ex 19.09 | 30 | Ex 19-24 (Allusion to Sinai) | 8 | Promise that Jews will always believe | Promise of Presence and Covenant to faithful Jews | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 24 | Wasserman, O Elhanan | bNed 20a | 30 | bNed 20a | 1 | Unbelievers at Sinai ancestors of unbelievers | Mixed multitude of concubine tribes will oppress Jews = socialists in Russia and Germany | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 25 | Wasserman, O Elhanan | Gn 32.25, 26 | 30 | Gn 32-33 | 10 | Jacob pillar of Torah wrestled with Satan; thigh = children and torah study will be fractured | Innocent suffering. What does Scripture say about why innocent children and students of the Torah suffer? | Scripture spoke about the suffering of innocent children and students of Torah in the account of the fracture of Jacob's thigh, which Jacob's seed = symbolizes children and Torah students. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||
| 26 | Wasserman, O Elhanan | Lv 26.25 | 31 | Lv 26.25 | 1 | vengeance of covenant | Retribution. Vengeance. Does Covenant promise vengeance for all victims? | Punishment. Retribution. The Covenant promises vengeance for evil. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||
| 27 | Wasserman, O Elhanan | Jr 33.25 | 31 | Jr 33.25 | 1 | vengeance of covenant | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 28 | Wasserman, O Elhanan | mShab 02 | 31 | mShab 02 | 1 | heaven and earth depends on covenant | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 29 | Wasserman, O Elhanan | mAv 06.02 | 31 | mAv 06.02 | 1 | woe to those who have contempt for Torah | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 30 | Wasserman, O Elhanan | Ez 20.32 | 31, 35 | Ez 20.32-33 | 9 | We will be as nations; will be as nations= idolatry = socialism and nationalism | Is Holocaust consequence of something Jews did wrong? | Punishment. Assumption is that assimilation is wrong. Holocaust result of sin initiated by Haskalah's slogan: Be a Jew in your home and a person in public. Slogan vs Torah instruction to stay apart. | Chief sin began with Haskalah, Berlin Englightenment. Continued in secular Zionist ideology. Zionism idolatry of socialism and nationalism; Zionism and Agudahism relate as history to metahistory; messianic war between them | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||
| 31 | Wasserman, O Elhanan | Lv 20.26 (2x) | 31, 31 | Lv 20.26 | 3 | Torah warned Jews to be separate; | Redemption comes when Jews repent for not separating | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 32 | Wasserman, O Elhanan | Ez 20.32-33 | 31 | Ez 20.32-33 | 9 | fury for not separating | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 33 | Wasserman, O Elhanan | Ps 105.25 | 31 | Ps 105.25 | 1 | Jews punished for emulating Egyptians | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 34 | Wasserman, O Elhanan | Ez 34 | 32 | Ez 34 | 3 | 5 classes of gen of footsteps of messiah | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 35 | Wasserman, O Elhanan | Pr 33.02 | 32 | Pr 33.02 | 1 | heretics like cripples | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 36 | Wasserman, O Elhanan | Ez 34.03,6,16,19 | 32 | Ez 34 | 3 | false shepherds | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 37 | Wasserman, O Elhanan | Ez 34.06, 16 | 32 | Ez 34 | 3 | wandering sheep unintentional sinners | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 38 | Wasserman, O Elhanan | Zp 03.12 | 32 | Zp 03.12 | 1 | wealthy heretics will be eliminated | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 39 | Wasserman, O Elhanan | Am 9.09, 10 | 33, 34 | Am 9.09-10 | 1 | Jews will be sifted; v. 10 decree of sword | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 40 | Wasserman, O Elhanan | mEduyot 08.07 | 33 | mEduyot 08.07 | 1 | before Messiah Jewish families separated | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 41 | Wasserman, O Elhanan | Ml 3.24 | 33 | Ml 3.24 | 1 | Elijah will restore families | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 42 | Wasserman, O Elhanan | Zc 08.10 | 33 | Zc 08.10 | 1 | nations will war | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 43 | Wasserman, O Elhanan | mSot 09.15 | 33 | mSot 09.15 | 3 | in Messianic age face of gen like face of a dog | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 44 | Wasserman, O Elhanan | bSan 097a (3x) | 33 (2x), 34 | bSan 097-098 | 15 | SMH Footsteps of the Messiah; no rebuke; no sin clarifiers (Ps 89.52) "in Messianic age face of gen like face of a dog"; SMH poverty in days of Messiah | Extraordinary, unique time | Retribution. Is the Holocaust payment for sin? | Retribution. Yes. Before Messiah comes, rush of time increases and accounts accumulate and must be paid. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||
| 45 | Wasserman, O Elhanan | Is 10.05 | 33 | Is 10.03-05 | 5 | Assyria rod of anger | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 46 | Wasserman, O Elhanan | MDtR 18.18 | 33 | MDtR 18.18 | 1 | Many messengers to one God (no shortage of heavenly rods) | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 47 | Wasserman, O Elhanan | Is 09.12 | 33 | Is 09.12 | 1 | Ppl don't turn to Him who smites | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 48 | Wasserman, O Elhanan | mSot 09.15 | 33 | mSot 09.15 | 3 | in era of footsteps of Messiah arrogance will increase | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 49 | Wasserman, O Elhanan | Nm 13.27 | 34 | Nm 13.27 | 1 | liars admix truth | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 50 | Wasserman, O Elhanan | Ps 104.20 | 34 | Ps 104.20 | 1 | animals arise in darkness | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 51 | Wasserman, O Elhanan | jBer 05.02 | 34 | jBer 05.02 | 1 | differentiation requires knowledge | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 52 | Wasserman, O Elhanan | Pr 07.26 | 34 | Pr 07.26 | 2 | power of qualified lawyer | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 53 | Wasserman, O Elhanan | bSot 22a | 34 | bSot 22a | 1 | power of qualified lawyer | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 54 | Wasserman, O Elhanan | Is 03.04 | 34 | Is 03.04 | 1 | reckless ppl like babes rule | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 55 | Wasserman, O Elhanan | bKet 112b | 34 | bKet 112 | 1 | prosecutions vs scholars | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 56 | Wasserman, O Elhanan | bSan 099b | 34 | bSan 099b | 1 | diff bet ancient and mod heretics | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 57 | Wasserman, O Elhanan | 2Sa 22.28 | 34 | 2Sa 22.28 | 1 | money not safeguard | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 58 | Wasserman, O Elhanan | Dt 06.07 | 35 | Dt 06.04-12 | 9 | teaching children foundational | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 59 | Wasserman, O Elhanan | bTa'an 08b | 35 | bTa'an 08b | 1 | ppl today study secular subjects to live | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 60 | Wasserman, O Elhanan | Jr 02.19 (2x) | 35, 36 | Jr 02.19 (2x) | 1 | reproof from backsliding | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 61 | Wasserman, O Elhanan | Hos 09.01 | 35 | Hos 09.01 | 1 | don't rejoice like nations | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 62 | Wasserman, O Elhanan | Lv 19.02 | 35 | Lv 19.02 | 2 | holiness | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 63 | Wasserman, O Elhanan | Lv 20.26 (2x) | 35 (2x) | Lv 20.26 | 3 | if separate from nations, God's | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 64 | Wasserman, O Elhanan | bSan 097-098 | 36 | bSan 097-098 | 15 | birthpangs of Messiah = hevlei mashiah. | unique, like anguish of pregnancy, no escape | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 65 | Wasserman, O Elhanan | Is 26.17 | 36 | Is 26.17-21 | 3 | birthpangs of Messiah = hevlei mashiah acc to Rashi | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 66 | Wasserman, O Elhanan | Gn 32.09 | 36 | Gn 32-33 | 10 | Specific order to how troubles unfold; unique in time of hevlei Mashiah | no escape today | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | |||||
| 67 | Wasserman, O Elhanan | Gn 32.17 | 36 | Gn 32-33 | 10 | In travails of exile, interval between troubles, not in hevlei Mashiah | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 68 | Wasserman, O Elhanan | Is 59.19 | 36 | Is 59.19 | 2 | in era of footsteps of Messiah, travails flow without interval | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 69 | Wasserman, O Elhanan | Dt 28.67 (2x) | 36 (2x) | Dt 28.15-69 | 6 | in era of footsteps of Messiah, every day worse | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 70 | Wasserman, O Elhanan | Lv 26.44 | 36 | Lv 26.03-27.34 (Behukotai) | 11 | sufferers know they suffer bec of allegiance to God | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Wasserman, "Ma’ar Da`at Torah" (Onset of the Messiah, 1938) | ||||||
| 71 | Wasserman, O Elhanan | bBB 10b | 36 | bBB 10b | 1 | sufferers preparing selves for heaven like martyrs of Rome | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 72 | Wasserman, O Elhanan | Ps 032.10 | 36 | Ps 032.10 | 1 | suffering bitter pill for cure, trust diminishes bitterness | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 73 | Wasserman, O Elhanan | Dt 29.10; 29.12 | 36 | Dt 29.09-31.30 | 11 | suffering makes you firm; afflictions will establish you | Action. How to withstand crisis? | To withstand crisis, one must stand in the faith, and learn from afflictions. "Afflictions will establish you." | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||
| 74 | Soloveitchik, Joseph, The Rav | Nm 23.21 | 37 | Nm 23.21 | 1 | God doesn't see perversity in Israel; Rashi's clarification | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 75 | Wasserman, O Elhanan | bBK 060a | 37 | bBK 060a | 2 | God not indulgent | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 76 | Taykhtahl (Teichtal), Yissakhar Shlomo | Pr 29.04 | 37 | Pr 29.04 | 2 | World run by justice | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 77 | Harlap, Yaakov Mosheh | Ml 3.06 | 37 | Ml 3.06 | 2 | God hasn't changed word | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 78 | Wasserman, O Elhanan | Ec 03.15 | 37 | Ec 03.15 | 1 | God involved in prosecution of justice | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 79 | Wasserman, O Elhanan | Is 66.09 | 37 | Is 66.09-12 | 2 | greatest crisis results in birth; birth of redemption near. Birthpangs of Messiah | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | (Afflictions will establish you, 1940); | ||||||
| 80 | Wasserman, O Elhanan | bSan 098b | 37 | bSan 097-098 | 15 | study Torah to be relieved from birthpangs of Messiah | Action. What to do in such a difficult period? | Action. Torah advice for all time: Walk in the way of the flock (Sg 1.8). Follow the path of parents. Study Torah. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||
| 81 | Wasserman, O Elhanan | Sg 8.08,09 (9= 2x) | 37 (38), 38 | Sg 8.06-09 | 3 | Jews should be firm in faith as wall; silver emerges from fire; Israel will emerge from sufferings; not swing like door | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||||
| 82 | Wasserman, O Elhanan | 1Ch 29.11 | 37 | 1Ch 29.11 | 2 | what to do for nation | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||||
| 83 | Wasserman, O Elhanan | Ex 03.02 | 38 | Ex 03.02 | 1 | Israel like burning bush, purified like silver. | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||||
| 84 | Wasserman, O Elhanan | bPes 087a | 38 | bPes 87a | 2 | I am a wall = Torah | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||||
| 85 | Wasserman, O Elhanan | Is 43.02 | 38 | Is 43.02 | 1 | walk through fire unburned | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||||
| 86 | Wasserman, O Elhanan | Sg 1.07,08 | 38 | Sg 1.07,08 | 1 | noon hottest; go in footsteps of flock | Europe, Lithuania, Brisk | 1874-1941 | https://www.jewishvirtuallibrary.org/rabbi-elchanan-wasserman; https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Torah Etsot ale Tsaytn "Torah advice for all time," 1940. | ||||||
| 87 | Shapira, O Kalonymus Kalman | Dt 07.12; Dt 07.12-11.32 (Ekev 9) | 40 (2x), 43 | Dt 07.12-11.32 (Ekev 9) | 1 | when you listen to these judgments. . . God will keep covenantal oath; God made oath Ekev = When you listen to these laws being crushed under heel. | Consolation. How to assuage pain of prospect of physical and spiritual annihilation (of Torah)? How to sweeten pain and forge salvation? | Consolation for pain comes from steadfast commitmnt to studying Torah and worshipping God. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||
| 88 | Shapira, O Kalonymus Kalman | bZev 53b | 40 | bZev 53b | 1 | strip of land from Judah into Benjamin where Temple stood | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 89 | Shapira, O Kalonymus Kalman | Dt 33.12 | 40 | Dt 33.12 | 1 | Benjamin wished to have Temple, so privileged to become host, hence between his shoulders | Jewish desire and longing for God draws God to come down. | When you hear Torah being crushed but keep bright hope, guarding it, then God will keep and guard covenant he made | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||
| 90 | Shapira, O Kalonymus Kalman | bBer 061b (2x) | 40, 45 | bBer 061b | 5 | Akiva recited Shema Dt 6:4-5 while flayed | Action. Martyrdom. Culpability. What could Akiva have done? Was he at fault for his martyrdom? Could he have avoided it? Same for pious Jews who died in sanctification of the Name. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | |||||
| 91 | Shapira, O Kalonymus Kalman | Dt 06.05 (3x) | 40, 41, 45 | Dt 06.04-12 | 9 | Akiva recited Shema while flayed; is this how far one ought to love God? | Action. Martyrdom. Akiva recited Shema while flayed; Question asked by his discipoles: Is this how far one ought to love God? Is this what God expects pious to demonstrate? | We also need outpouring of light and holiness that pain not impede worship of God; need to live at that level. | Akiva by desire and pain brought down Divine Light so as not to be disconcerted = yoke of kingdom of heaven | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | |||
| 92 | Shapira, O Kalonymus Kalman | Gn 37 | 41 | Gn 37 | 1 | Was Akiva's death atonement for sale of Joseph? | Retribution. Was Akiva's death atonement for sale of Joseph? (Surprising question. On what grounds should it be assumed that Joseph's sale wasn't forgiven but still needed atonement?) | Joseph's sale wasn't forgiven but still needed atonement | Jewish hypothesis that tribes of Israel down the ages suffered as punishment/atonement for sale of Joseph anticipates Christian ideas of explaining Jewish suffering as consequence for treatment of Jesus. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | |||
| 93 | Shapira, O Kalonymus Kalman | bPes 112a | 41 | bPes 112a | 1 | Akiva refused to teach Simeon b. Yochai Talmud in prison | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 94 | Shapira, O Kalonymus Kalman | Ps 012.02 (2x) | 42, 43 | Ps 012.02 (2x) | 1 | pious disappeared; | Why have the pious disappeared? | People have lost faith in general | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||
| 95 | Shapira, O Kalonymus Kalman | bMKat 17a | 42 | bMKat 17a | 1 | seek knowledge from teacher only if teacher like angel | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 96 | Shapira, O Kalonymus Kalman | Ml 2.07 | 42 | Ml 2.07 | 1 | lips priest guard knowledge | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 97 | Shapira, O Kalonymus Kalman | bShab 025b | 42 | bShab 025b | 1 | R. Judah b. I'lai like angel | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 98 | Shapira, O Kalonymus Kalman | Gn 31.11 | 43 | Gn 31.11 | 1 | and guard hope in heart like Jacob | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 99 | Shapira, O Kalonymus Kalman | Lit. Hanukah (2x) | 43-44, 46 | Lit. Hanukah (2x) | 1 | when evil Hellenic empire conquered Your people compelling them to neglect Your Torah. . . At that time of distress. . . You stood up for them and you save them | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 100 | Shapira, O Kalonymus Kalman | Gn 15.06 | 44 | Gn 15.06 | 1 | In Maccabean crisis, celebrated by Hanukah, why do we say that God stood up for them when He stood up for Himself? | ? | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | |||||
| 101 | Shapira, O Kalonymus Kalman | Ex 04.31 | 44 | Ex 04.31 | 2 | People believed (Abraham believed, but doesn't say God valued their faith). | Why was Abraham's faith valued as righteousness when he believed but not that of Jews in Egypt when they believed? What is faith? Why is it a good? | Only Abraham did not inherit faith; but already in Jews in Egypt. | Faith is not confidence substituting for certainty but light and holiness of God inside the Jew. Faith is intrinsic to Jews, and their inheritance as children of Abraham, Isaac and Jacob. It is an inner light that resonates to holiness of God's brilliance and is tied and bound to it. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | |||
| 102 | Shapira, O Kalonymus Kalman | Ex 03.13 | 44 | Ex 03.13 | 1 | Jews in distress | Temptation to disbelief. What excuse is there to question God and damage faith? Why should a person's faith be damaged now if it has not been damaged from antiquity to present day? How understand God without damaging faith? | There is no excuse. Faith is required even in hester panim. Jews suffer always. Faith damaged more today because Jews are more self-centered. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | ||||
| 103 | Shapira, O Kalonymus Kalman | Ex 06.09 | 44 | Ex 06.05-09 | 4 | Jews in distress, could not listen because of broken spirit | Suffering until middle of 1942 not unique; Similar tortures witnessed at Destruction of Temple and Betar; Since mid 1942 Unique because invented tortures were unprecedented and unparalleled. | Why have you forsaken/abandoned us? | The starved can’t understand, need food first. If asked in faith, such questions are good, but if in unfaith, bad. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941; Note added in 1943 | |||
| 104 | Shapira, O Kalonymus Kalman | Lit. Amidah | 44 | Lit. Amidah | 8 | God of our Fathers. . . | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | ||||||
| 105 | Shapira, O Kalonymus Kalman | Gn 15.06 (citation) | 44 | Gn 15.06 (citation) | 1 | Abraham believed. . . Not said of Jews in Egypt bec faith already instilled as natural trait | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 106 | Shapira, O Kalonymus Kalman | Gn 22 (allusion) | 44 | Gn 22 | 25 | Akedah natural consequence of Abraham's faith | Why is the Akedah a natural consequence of Abraham's faith? | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | |||||
| 107 | Shapira, O Kalonymus Kalman | Dt 06.05 | 44 | Dt 06.04-12 | 9 | Akiva invoking Shema at Martyrdom. | All that happens is just | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | |||||
| 108 | Shapira, O Kalonymus Kalman | bMen 29b | 45-46 | bMen 29b | 4 | Moses asked of Akiva: Is this torah and its reward | Moses asked of Akiva: Is this the Torah and reward? Shown to his disciples when they were troubled that their faith might be damaged, in asking, how far is one to love God, that far? | Even Moses was challenged to see how far Mosaic faith would be tested down the road. So now. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Hanukah, 15-22 Dec 1941 | ||||
| 109 | Shapira, O Kalonymus Kalman | Ex 21.1-24.18 (Mishpatim) | 46 | Ex 21.1-24.18 (Mishpatim) | 3 | These are the judgments. Title | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 110 | Shapira, O Kalonymus Kalman | M Tanhuma Tazria 11 | 46 | MTanhuma Tazria 11 | 1 | Hellenes tried to compel Jews to neglect Torah up to saying "write on horn of ox that you have no portion in God of Israel" | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 111 | Shapira, O Kalonymus Kalman | bBer 003a | 46-47 | bBer 003a | 3 | Elijah heard God mourning that he razed His house, blesses Jews who bless Him | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 112 | Shapira, O Kalonymus Kalman | Is 63.09 | 47 | Is 63.09 | 6 | In all their pains is his pain | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 113 | Shapira, O Kalonymus Kalman | bHag 15b | 47 | bHag 15b | 3 | Shekinah moans when people suffer; God suffers pain of a Jew more than person who feels it | Suffering. Divine. Does God suffer? How much? | Shekinah moans when people suffer; God suffers pain of a Jew more than person who feels it. | Pain of God at human suffering is infinite. | // to Christian notion of Infinity of divine suffering in Christ. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||
| 114 | Shapira, O Kalonymus Kalman | Jr 25.30 | 47 | Jr 25.30 | 1 | God roars over destruction of Temple; | Suffering. Divine. What biblical scriptures speak of it? | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||||
| 115 | Shapira, O Kalonymus Kalman | MLmR Intro 24 | 47 | MLmR Intro 24 | 2 | God wept at destruction of Temple | Suffering. Divine. What rabbinic scriptures speak of it? | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||||
| 116 | Shapira, O Kalonymus Kalman | MTDE R 17 | 47 | MTDE R 17 | 1 | Why does God weep in private? Bec unseemly for king to cry in front of subjects; i.e. shame king should cry at all; pain greater than world can discern and so cannot enter world; so Metatron angel asked to cry instead | Divine Suffering exceeds capacity of world to know | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | |||||
| 117 | Shapira, O Kalonymus Kalman | Jr 13.17 | 47 | Jr 13.17 | 2 | My soul will weep in mistarim concealment. Divine Sorrow | Suffering. Divine. What biblical scriptures speak of it? Suffering. Divine. Why does God weep in private / secret (TDEL 17)? | Metatron wanted to introduce God's pain into world, but can't since, if a single flash of God's pain were to enter world, it would scorch world. | God weeps in concealment mistarim (inner chamber of Binah); Mid TannaDEliahu r 17. G113). At destruction of Temple, God wanted to atone for sin of ppl but it was not the time. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||
| 118 | Shapira, O Kalonymus Kalman | bMeg 010b | 47 | bMeg 010b | 4 | God admonished angels for singing at drowning of Egyptians | Suffering. Human. Does God rejoice in punishing people? | God bemoans punishment of sinners, as reflected in admonition of angels for singing at drowning of Egyptians. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||
| 119 | Shapira, O Kalonymus Kalman | bHag 05b | 48 | bHag 05b | 1 | God has place of weeping called mistarim | Suffering. Divine. Does God suffer? How much? | Shekinah moans when people suffer; God suffers pain of a Jew more than person who feels it. | God has place of weeping called mistarim | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||
| 120 | Shapira, O Kalonymus Kalman | Zohar, Intro | 48 | Zohar, Intro | 1 | Sefirah of Binah open to enquiry but closed to comprehension; beyond capacity of mind to comprehend God's pain, hidden from angel and world | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 121 | Shapira, O Kalonymus Kalman | mTa'anit 02.01 | 48 | mTa'anit 02.01 | 1 | Order of service for fast days. | Through Torah can reveal sublime light hidden from world: can reveal God's pain and weeping over pain of Jewish people | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||||
| 122 | Shapira, O Kalonymus Kalman | Zohar 03.71a | 48 | Zohar 03.71a | 1 | In times of trouble, Torah scroll taken out of Ark; through Torah we are capable of revealing most sublmie and concealed light, usually hidden from the world | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 123 | Shapira, O Kalonymus Kalman | Ps 094.04 | 48 | Ps 094.01,04 | 2 | All evil will crumble | salvation will come | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||||
| 124 | Shapira, O Kalonymus Kalman | Ps 022.02 | 48 | Ps 022 | 3 | in feeling forsaken we refer to distant salvation | What is the religious meaning of feeling forsaken and abandoned? | feeling forsaken is a testimony to distant salvation | Religious depth of Christ's citation of Ps 22.1 on cross. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||
| 125 | Shapira, O Kalonymus Kalman | Dt 22.09 | 48 | Dt 22.09 | 1 | kadosh (in Ps 22) name for distinction; | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 126 | Shapira, O Kalonymus Kalman | Gn 38.21 | 48 | Gn 38.21 | 1 | Rashi explains name of prostitute, kedeshah as distinguished for single purpose | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 127 | Shapira, O Kalonymus Kalman | Lv 26.03 | 49 | Lv 26.03-27.34 (Behukotai) | 11 | Sweetening of judgments is reward for learning Torah | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 128 | Shapira, O Kalonymus Kalman | bBK 072b | 49 | bBK 072b | 1 | starvation impedes Torah study | Is voice by which Torah revealed at Sinai hearable today and how? | At Revelation of Torah voice heard from whole world. Still a person can hear voice of Torah coming from whole world | At Revelation of Torah voice heard from whole world. People can still hear voice of Torah coming from whole world | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||
| 129 | Shapira, O Kalonymus Kalman | Gn 01.01 (allusion) | 50 | Gn 01-03 | 14 | world created by word and included in 10 Comm., uttered in 1 Word; all created. | Histhalshelut process of becoming physical, word separates into 2 elements, 2 manifestations of speech. For World, Word becomes mitsvot to be observed and commands to created world to come into existence. | Incarnation. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||
| 130 | Shapira, O Kalonymus Kalman | Dt 05.18 | 50 | Dt 05.18-22 | 2 | Heard voice that didn't cease | At Revelation, voice giving Torah never ceased and can always be heard. All evil elevated to good. Enemies = words of admonishment. Later all elevated to become voice of Torah, sweetening evil. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||||
| 131 | Shapira, O Kalonymus Kalman | 2Ki 25.06 | 50 | 2Ki 25.06 | 1 | They spoke judgments; additional words also from Torah, branched into Din and evil deeds of evil enemies. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | ||||||
| 132 | Shapira, O Kalonymus Kalman | MTanhuma KiThissa 05 | 50 | MTanhuma KiThissa 05 | 1 | Moses said I will not be remembered, but God replied as you stand here, elevating by teaching. . . So whenever they read, it will be as though you were standing elevating them, as in Ex 30:12 | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Esh Kodesh, Aug 16, 1941, 1960, | ||||||
| 133 | Shapira, O Kalonymus Kalman | Ex 30.12 | 50 | Ex 30.12 | 1 | Torah says to Moses, not you raise "but you will raise their heads": all evil can be sweetened. | All evil can be sweetened. | Europe, Grodzisk, Poland | 1889-1943 | https://en.wikipedia.org/wiki/Kalonymus_Kalman_Shapira https://www.jewishvirtuallibrary.org/rabbi-kalonymous-kalman-shapira | Ultra-Orthodox | Mishpatim (Exod 21.1-24.18 14 Feb 1942 | |||||
| 134 | Unsdorfer, O Shlomoh Zalman | Gn 47.28-50.26 (Vayehi); 47.28 | 52 | Gn 47.28-50.26 (Vayehi) | 1 | Section closed bec Israel's eyes closed bec of servitude; section on death called "he lived" | Consolation. How is one to find support in Torah for time of trouble? | Jacob paradigm of suffering. Deeds of Ancestors Sign for descendants. Support for dealing with time of trouble is to be found in chapters about Jacob. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||
| 135 | Unsdorfer, O Shlomoh Zalman | Ec 02.09 | 52 | Ec 02.09 | 1 | Torah study strengthens in difficult time | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 136 | Unsdorfer, O Shlomoh Zalman | MEcR 2.15 | 52 | MEcR 2.15 | 1 | only Torah remained in old age imparted by teacher in anger | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 137 | Unsdorfer, O Shlomoh Zalman | Ps 119.92 | 52 | Ps 119.92 | 2 | Torah study strengthens in difficult time | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 138 | Unsdorfer, O Shlomoh Zalman | Gn 48.07 | 52 | Gn 48.07 | 2 | blessings prophecy for future | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 139 | Unsdorfer, O Shlomoh Zalman | Gn 49.02 (4x) | 52; 54 (3x) | Gn 49.02 | 1 | blessings prophecy for future; Jacob revealed end of days | Jacob revealed end of days | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | ||||||
| 140 | Unsdorfer, O Shlomoh Zalman | Gn 48.20 | 53 (2x) | Gn 48.20 | 1 | Bless thee as Ephraim and Manasseh; Blessing for Eph and Man blessing for all future; Ephraim is time of trouble | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 141 | Unsdorfer, O Shlomoh Zalman | Gn 41.52 | 53 | Gn 41.52 | 1 | Ephraim is time of trouble | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 142 | Unsdorfer, O Shlomoh Zalman | Jr 30.07 | 53 | Jr 30.07 | 5 | SMH Time of trouble/agony unto Jacob but out of it he shall be saved. ה֗וֹי כִּ֥י גָד֛וֹל הַיּ֥וֹם הַה֖וּא מֵאַ֣יִן כָּמֹ֑הוּ וְעֵֽת־צָרָ֥ה הִיא֙ לְיַֽעֲקֹ֔ב וּמִמֶּ֖נָּה יִוָּשֵֽׁעַ׃ (Jer. 30:7 WTT) | No day like it. | Temptation to Disbelief. Questioning God. Does it find support in questions of Abraham or in sufferings of Jacob? Abraham's and Jacob's experiences and piety a paradigm | A did not Question. Must believe in Providence. Time for words of rebuke is not when there is “trouble for Jacob” Jer 30:7 | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | ||||
| 143 | Unsdorfer, O Shlomoh Zalman | Gn 41.51, 52 | 53 | Gn 41.51, 52 | 1 | God made me forget toil; God made me fruitful in land of my affliction | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 144 | Unsdorfer, O Shlomoh Zalman | Ps 092.03 (2x) | 53 (2x) | Ps 092.03 (2x) | 1 | Need to say "true and trustworthy" prayer at night | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 145 | Unsdorfer, O Shlomoh Zalman | bBer 012a | 53 | bBer 012a | 1 | Need to say "true and trustworthy" prayer at night | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 146 | Unsdorfer, O Shlomoh Zalman | Gn 48.16 (3x) | 53 (4x) | Gn 48.16 (4x) | 1 | angel who redeemed me from all evil; angel is faith in divine providence | Why did Jacob, who suffered so much, speak of angel who redeemed him? Who suffered as much as Jacob? How can this be said when Jacob suffered so much? Why believe in Providence? | Portion called “And Jacob lived” Need to believe in trouble that all is from Heaven and for one’s good. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||
| 147 | Unsdorfer, O Shlomoh Zalman | Gn 47.09 | 53 | Gn 47.09 | 1 | experienced evil | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 148 | Unsdorfer, O Shlomoh Zalman | Jb 03.26 | 53 | Jb | 41 | evil experience | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 149 | Unsdorfer, O Shlomoh Zalman | Gn 48.07 | 53 | Gn 48.07 | 2 | death of Rachel | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 150 | Unsdorfer, O Shlomoh Zalman | Gn 47.29 | 53 | Gn 47.29 | 1 | If I have found favor, bury me not. Need to pass on father's ethics | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 151 | Unsdorfer, O Shlomoh Zalman | Ps 092.07,13,16 | 53 | Ps 092.07,13,16 | 1 | Brutish don't know; teaching to Joseph | Tradition reveals God's hidden ways | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | ||||||
| 152 | Unsdorfer, O Shlomoh Zalman | Gn 47.30 | 53 | Gn 47.30 | 1 | Joseph promised to bury Jacob | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 153 | Unsdorfer, O Shlomoh Zalman | bPes 056a | 54 | bPes 56a | 1 | Jacob worried about unfitness of children | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 154 | Unsdorfer, O Shlomoh Zalman | MGnR 98.03 | 54 | MGnR 98.03 | 1 | Jacob prompted children to proclaim Shema | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 155 | Unsdorfer, O Shlomoh Zalman | Dt 06.04 (3x) | 54 (2x), 60 | Dt 06.04-12 | 9 | cited inside MGnR 98.03; teaching for future and trouble; Little portion on which Torah depends. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 156 | Unsdorfer, O Shlomoh Zalman | Jr 30.07 (2x) | 54 (2x) | Jr 30.07 | 5 | Time of trouble/agony unto Jacob but out of it he shall be saved. | Times of trouble are not times for rebuke, but nonetheless, we should consider what our sins are. | In times of trouble, we should do soul searching to find possible sins that occasioned troubles so as to turn around. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||
| 157 | Unsdorfer, O Shlomoh Zalman | bBer 005a | 54 | bBer 005a | 5 | afflictions purge sin | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 158 | Unsdorfer, O Shlomoh Zalman | Dn 09.07 | 54 | Dn 09.07 | 1 | many evils measure for measure | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 159 | Unsdorfer, O Shlomoh Zalman | 1Kg 02.07,08,09 | 54 | 1Kg 02.07,08,09 | 1 | How to avenge evil and repay good | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 160 | Unsdorfer, O Shlomoh Zalman | Lit. Hymn Yigdal Elohim Hai | 54 | Lit. Hymn Yigdal Elohim Hai | 1 | God recompenses good and evil | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 161 | Unsdorfer, O Shlomoh Zalman | Lv 20.26 | 54 | Lv 20.26 | 3 | "I Lord am holy; have set you apart": Keep apart from gentile holidays | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 162 | Unsdorfer, O Shlomoh Zalman | Nm 15.39 | 55 | Nm 15.39 | 1 | stay out of theaters | Why is the sin of assimilation wrong? Why should we stay apart from the Gentiles? | Worst among us 1000x better than best of gentiles | Distinction between God’s knowledge and man’s requires silence about God’s ways and action; | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | ||||
| 163 | Unsdorfer, O Shlomoh Zalman | Lit. Prayer Selihot "Peneh na" | 55 | Lit. Prayer Selihot "Peneh na" | 1 | Turn to hardships and not sins. We will improve. Let God have mercy. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 164 | Unsdorfer, O Shlomoh Zalman | Gn 49.08-12; 49:10 | 56 (2x for v. 10) | Gn 49.08-12 | 2 | In blessing of Judah, letter zayin (weapon) missing, but contains Holy Name. Don't need to trust weapons; Redemption in days of Shiloh | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 165 | Shapira, O Kalonymus Kalman | Ps 020.08 | 56 | Ps 020.08 | 1 | trust not in weapons but Name | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 166 | Unsdorfer, O Shlomoh Zalman | 1Ch 16.35 | 56 | 1Ch 16.35 | 1 | Judah contains Yhwh + D (Poverty) | Name of Judah reveals God is with oppressed | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | ||||||
| 167 | Unsdorfer, O Shlomoh Zalman | Ex 06.01-09.35 (Va'era) (3x) | 56, 57 (6:2-3) (2x); 58 (6:2) | Ex 06.01-09.35 (Va'era) | 2 | times of patriarchs show boundaries and times of God's just calculation; God revealed self as Almighty to Jacob, not Yhwh; God can't be understood | How awaken faith and trust in trouble? | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | ||||||
| 168 | Unsdorfer, O Shlomoh Zalman | Ex 03.11 (3x) | 57 (3x) | Ex 03.11 | 1 | Why did Moses decline mission? Bec only God can redeem; who is this "I" in Gn 46:4 | Why did Moses evade misison? | Two reasons. This "now" was not time of final redemption. | The importance of the "now" in prayers like "Now" and at the time of our death. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | ||||
| 169 | Unsdorfer, O Shlomoh Zalman | Is 45.17 | 57 | Is 45.17 | 2 | God redeemer | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 170 | Unsdorfer, O Shlomoh Zalman | Gn 46.04 (citation) | 57 | Gn 46.04 | 1 | I will bring you back. In Ex 3.11 Moses asks "Who is this "I""? | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 171 | Unsdorfer, O Shlomoh Zalman | Ex 03.14 | 57 | Ex 03.14 | 1 | Answer meant "this isn't final eternal redemption," need messenger | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 172 | Unsdorfer, O Shlomoh Zalman | Ex 03.12 | 57 | Ex 03.12 | 1 | purpose of Ex for ppl to be purified and receive Torah | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 173 | Unsdorfer, O Shlomoh Zalman | Ex 04.31 | 57 | Ex 04.31 | 2 | people believed final salvation was imminent; bec of trouble wanted it immediately | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 174 | Unsdorfer, O Shlomoh Zalman | Ex 05.17, 21, 22 (2x) | 57 (v. 22 56) | Ex 05.17-22 | 1 | evil slavemasters mocked; ppl complained that salvation not immediate; Prophets: not hidden but hiding | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 175 | Unsdorfer, O Shlomoh Zalman | Is 55.08 | 57 | Is 55.08-09 | 2 | God can't be understood | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 176 | Unsdorfer, O Shlomoh Zalman | Ex 33.20 | 57 | Ex 33.19-20 | 4 | God can't be understood | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 177 | Unsdorfer, O Shlomoh Zalman | Gn 02.02 | 58 | Gn 01-03 | 14 | 10 things finished in twilight of 7th Day. Name knows moment of salvation | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 178 | Unsdorfer, O Shlomoh Zalman | Gn 22.12 | 58 | Gn 22 | 25 | Father and son didn't question | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 179 | Unsdorfer, O Shlomoh Zalman | Gn 43.14 | 58 | Gn 43.14 | 1 | Believed in attribute of mercy of El Shaddai | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 180 | Unsdorfer, O Shlomoh Zalman | Dt 11.26-27 | 58; 60 (11:27) | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | within power to obey; blessing through obedience | Free Will. Does freedom of choice come with not seeing blessing and curse with one's senses? | Torah speaks in language of seeing; it is within one's power to see if one obeys. | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||
| 181 | Unsdorfer, O Shlomoh Zalman | Ps 128.01,04 | 59 | Ps 128.01,04 | 1 | Happy God fearer | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 182 | Unsdorfer, O Shlomoh Zalman | Dt 14.01 | 59 | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | We are God's children | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 183 | Unsdorfer, O Shlomoh Zalman | bSan 072a | 59 | bSan 072a | 1 | Father doesn't wish evil for son, clear as sun | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 184 | Unsdorfer, O Shlomoh Zalman | Ps 119.137 | 59 | Ps 119.137 | 1 | God just | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 185 | Unsdorfer, O Shlomoh Zalman | Nh 09.33 | 59 | Nh 09.33 | 1 | God just | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 186 | Unsdorfer, O Shlomoh Zalman | bHag 09b | 60 | bHag 09b | 3 | accept God's decrees with love | accept God's decrees with love | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | ||||||
| 187 | Unsdorfer, O Shlomoh Zalman | Sg 4.01 | 60 | Sg 4.01 | 1 | Israel's good attributes shown through obedience | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 188 | Unsdorfer, O Shlomoh Zalman | MTanhuma (ed Warsaw) Tetsaveh, 5 | 60 | MTanhuma Tetsaveh, 5 | 1 | Cites Song 4:1 "thy eyes are as doves," to underscore that God has mercy on child Israel | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 189 | Unsdorfer, O Shlomoh Zalman | Ps 119:62 | 60 | Ps 119:54,62 | 1 | At midnight I will rise to give thans bec of your righteous ordinances | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | |||||||
| 190 | Unsdorfer, O Shlomoh Zalman | bBer 003b | 60 | bBer 003b | 1 | David endured persecution | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 191 | Unsdorfer, O Shlomoh Zalman | Ps 003.01 | 60 | Ps 003.01 | 1 | David endured persecution | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 192 | Unsdorfer, O Shlomoh Zalman | Ps 119.54 | 60 | Ps 119.54,62 | 1 | David obedient | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 193 | Unsdorfer, O Shlomoh Zalman | bBK 085b | 60 | bBK 085b | 1 | deafness is complete loss. Curse not to listen | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 194 | Unsdorfer, O Shlomoh Zalman | Dt 11.26-16.17 (Re'eh); Dt 11.26 (2x) | 58; 60 (2x) | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | Remember; this day blessing and curse; troubles began in 1939 on Sabbath of Parashat Re'eh | on this Sabbath in 1939, Parashat Re'eh troubles began | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Vayehi: Eve of the Holy Shabbat (Gen 47:28-50:26) Jan 3 1042 | ||||||
| 195 | Unsdorfer, O Shlomoh Zalman | Ps 009.17 | 60 | Ps 009.17 | 1 | Wicked ensnared by own hands. Don't despair | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 196 | Unsdorfer, O Shlomoh Zalman | Is 56.01 | 60 | Is 56.01 | 1 | Salvation near, favor revealed | salvation near, favor revealed | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | ||||||
| 197 | Unsdorfer, O Shlomoh Zalman | Is 54.11 | 60 | Is 54.11 | 1 | Haftarah of week. Speaks to afflicted not comforted | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 198 | Unsdorfer, O Shlomoh Zalman | Gn 42.20 | 60 | Gn 42.20 | 1 | youngest brother is month of Ellul, youngest month, last month in year. Promise of complete redemption | Europe, Slovakia, Bratislava | 1888-1944 | Ultra-Orthodox | Torah Portion Va'era (Ex 6:1-9:35) 8 Jan for 9 Jan 1943 | |||||||
| 199 | Ehrenreich, Shlomoh Zalman | Ps 106.02 | 62 | Ps 106.02 | 1 | elucidates communal fast day; praise can annul evil decree | Consolation. In time of Distress. How to find in Scripture in time of trouble? | One hour of praise, repentance, good deeds, better than eternity in world to come; this world is day, world to come is night | World to come essential | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||
| 200 | Ehrenreich, Shlomoh Zalman | MGnR 91.11 | 62 | MGnR 91.11 | 1 | when scholar dies no replacement | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 201 | Ehrenreich, Shlomoh Zalman | Jr 22.10 | 63 | Jr 22.10 | 1 | Weep for departing, not dead. | Need to repent | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||
| 202 | Ehrenreich, Shlomoh Zalman | Gn 42.21 | 63 | Gn 42.21 | 2 | Joseph's brothers confessed openly | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 203 | Ehrenreich, Shlomoh Zalman | Ex 02.23-25 | 63 | Ex 02.23-25 | 2 | God heard groaning and remembered covenant | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 204 | Ehrenreich, Shlomoh Zalman | bBK 092a | 64 | bBK 092a | 2 | even pious taken out to be punished | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 205 | Ehrenreich, Shlomoh Zalman | Ex 13.17-17.16 (Beshallah) | 64 | Ex 13.17-17.16 (Beshallah) | 2 | evildoers collected Manna on Sabbath | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 206 | Ehrenreich, Shlomoh Zalman | Ex 16.28 | 64 | Ex 16.28 | 1 | how long disobey; why innocent punished | Suffering of Innocent. Questioning. Why innocent punished? Hard to understand. Should God's judgment be questioned? | Should not question God's judgment. When God will redeem, one will understand. | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 207 | Ehrenreich, Shlomoh Zalman | Gn 25.19-28.09 (Toldot) | 64 | Gn 25.19-28.09 (Toldot) | 1 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||||
| 208 | Ehrenreich, Shlomoh Zalman | Gn 27.22 (3x) | 64 (2x + citation) | Gn 27.22 | 1 | Voice is voice of Jacob | Why study Torah in time of oppression? | When written and oral Torah studied, hands of Esau have no power | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 209 | Ehrenreich, Shlomoh Zalman | MGnR 65.20 | 64 | MGnR 65.20 | 1 | in synagogues, if hear children (voice of Jacob), can't do them harm; hands of Esau can't prevail | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 210 | Ehrenreich, Shlomoh Zalman | Is 10.05 | 64 | Is 10.03-05 | 5 | Assyria rod of anger | Holocaust foreshadowed in prophecy, so not unique. | Is Nazi Germany foreshadowed by and a manifestation of Assyria? | God's anger materialized in hands of Assyrians. So nations of world. God's hands, nothing to fear. | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||
| 211 | Ehrenreich, Shlomoh Zalman | Ps 119.161 | 64 | Ps 119.161 | 1 | princes persecute but nothing to fear | What is the answer to fear of persecution? | Nothing to fear from human persecution; need to do penitent return | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 212 | Ehrenreich, Shlomoh Zalman | Shulhan Arukh 576.15 | 65 | Shulhan Arukh 576.15 | 1 | essence of fast: to repair and remove obstacles: if observe Sabbath, laws of purity, God will hear our voices and have mercy | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 213 | Ehrenreich, Shlomoh Zalman | bHag 09b | 65 | bHag 09b | 3 | no attribute for Israel better than poverty, sends broken heart | Suffering. What is the good of it? | broken heart good attribute | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 214 | Ehrenreich, Shlomoh Zalman | bMeg 010b (3x) | 65, 67 (2x) | bMeg 010b | 4 | place of ark not full unit; broken; "my creatures drowning and you want to sing praises?" God admonished angels for singing at drowning of Egyptians | Suffering. What is the good of it? | everyone should break themselves | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 215 | Ehrenreich, Shlomoh Zalman | Ex 25.01-27.21 (Terumah) | 65 | Ex 25.01-27.21 (Terumah) | 1 | Ark's dimensions all uniquely fractional (where Ark is, heart should be broken; God should have mercy) | |||||||||||
| 216 | Ehrenreich, Shlomoh Zalman | Ps 051.19 (2x) | 65 (2x) | Ps 051.19 | 1 | broken spirit | Suffering. What is the good of it? | broken heart precious | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 217 | Ehrenreich, Shlomoh Zalman | Dt 34.12 (3x) | 65, 66, 68 | Dt 34.12 | 1 | And in all mighty hand, last verse of Torah. Nah refers to Ex 14.31 (diff bet mighty and great hand); mighty hand = splitting of sea, attribute of judgment which is hesed. Great hesed for Egyptians and creation of world written with name Elohim | Defeat of God's enemies. What is function of? | Egyptians through defeat sanctified name of God | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 218 | Ehrenreich, Shlomoh Zalman | Ex 14.31 | 65 | Ex 14.31 | 2 | great work | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 219 | Ehrenreich, Shlomoh Zalman | Ex 13.17-17.16 (Beshallah) | 66 | Ex 13.17-17.16 (Beshallah) | 2 | why yad hagedolah but mighty in Dt 34.12? | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 220 | Ehrenreich, Shlomoh Zalman | Ex 15.01 (5x) | 66, 67 (4x) | Ex 15 | 13 | Act of God's hesed | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 221 | Ehrenreich, Shlomoh Zalman | Ex 15.01-15.19 (Hashirah) | 66 | Ex 15 | 13 | Onk and Rashi = triumph over arrogance | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 222 | Ehrenreich, Shlomoh Zalman | Ex 05.02 | 66 | Ex 05.02 | 1 | Pharaoh's arrogance | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 223 | Ehrenreich, Shlomoh Zalman | Gn 44.18-47.27 (Vayigash) | 66 | Gn 44.18-47.27 (Vayigash) | 1 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||||
| 224 | Ehrenreich, Shlomoh Zalman | Gn 45.13 | 66 | Gn 45.13 | 1 | Jacob prefers piety to Joseph’s glory | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 225 | Ehrenreich, Shlomoh Zalman | Ex 14.31 (4x) | 66, 67 (3x) | Ex 14.31 | 2 | Israel saw great work; God's Name magnified at destruction of enemies, so with Haman; greatness is hesed | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 226 | Ehrenreich, Shlomoh Zalman | Lit. Passover | 66 | Lit. Passover | 1 | In every generation they arise to destroy us (Pharaoh and Haman) | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 227 | Ehrenreich, Shlomoh Zalman | Est (allusion) | 66 | Est | 18 | God's Name magnified at destruction of enemies, so with Haman | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 228 | Ehrenreich, Shlomoh Zalman | bShab 088a | 66 | bShab 088a-b | 9 | acceptance is fulfilment | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 229 | Ehrenreich, Shlomoh Zalman | Gn 01.01 (5x) | 66; 68 (2x) | Gn 01-03 | 14 | In the beginning God created for sake of Torah (=beginning); World for Torah. Reshit is Israel and Torah | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 230 | Ehrenreich, Shlomoh Zalman | Gn 15.13 | 66 | Gn 15.13-14 | 4 | stranger in strange land; will afflict 400 years, then defeat will sanctify God | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 231 | Ehrenreich, Shlomoh Zalman | 1Ch 29.11 | 67 | 1Ch 29.11 | 2 | greatness and power; hence kabbalists call hesed gedulah | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 232 | Ehrenreich, Shlomoh Zalman | Ex 15.14 | 67 | Ex 15 | 13 | pangs on Egyptians act of God's hesed | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 233 | Ehrenreich, Shlomoh Zalman | Ex 10.01-13.16 (Bo) | 67 | Ex 10.01-13.16 (Bo) | 1 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||||
| 234 | Ehrenreich, Shlomoh Zalman | Gn 01.10 | 68 | Gn 01-03 | 14 | tenth verse proclaims mercy | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 235 | Ehrenreich, Shlomoh Zalman | bMeg 014a | 68 | bMeg 014a | 2 | removal of Ahasuerus' ring did more than 48 prophets and 7 prophetesses; allusion to Esther 8:2 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 236 | Ehrenreich, Shlomoh Zalman | Est 08.02 (allusion) | 68 | Est | 18 | removal of Ahasuerus' ring did more than 48 prophets and 7 prophetesses; allusion to Esther 8:2 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 237 | Ehrenreich, Shlomoh Zalman | Ex 12.27 (2x) | 69, 72 | Ex 12.27 | 1 | passed over houses, spared; When ppl eat PSH should remember they sinned with their mouths | Passover. What function for suffering in Holocaust? Passover and questioning God. How does Passover address questioning God? | PSH = Peh, Samekh, Het. Freedom allows Speech; mouth speaks where hidden greater than revealed (don’t eat after Afikomen, words to satiety). | Most speech organs unseen, most speech closed and hidden. More than revealed. So should be with worship of God. | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||
| 238 | Ehrenreich, Shlomoh Zalman | bBer 005a | 69 | bBer 005a | 5 | Torah and land of Israel merited through suffering | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 239 | Ehrenreich, Shlomoh Zalman | Lit. Amidah Silent Benediction for New Year | 69 | Lit. Amidah | 8 | free speech to those who yearn for you | Questioning God | don't question God | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 240 | Ehrenreich, Shlomoh Zalman | Ex 14.11 | 69 | Ex 14.11-14 | 1 | murmuring | Archetypal Israelite questioning and murmuring against God. | sins cause suffering | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 241 | Ehrenreich, Shlomoh Zalman | Ex 14.13-14 | 69 | Ex 14.13-14, 34 | 6 | Moses admonished | Archetypal Israelite questioning and murmuring against God. | don't question God | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 242 | Ehrenreich, Shlomoh Zalman | Gn 49.10 (3x) | 69 (2x), 70 | Gn 49.08-12 | 2 | Shiloh. Come to Shiloh = Messiah | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 243 | Ehrenreich, Shlomoh Zalman | Pr 30.17 | 70 | Pr 30.17 | 1 | eye that mocks. | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 244 | Ehrenreich, Shlomoh Zalman | Gn 22.04 | 70 | Gn 22 | 25 | Abraham yearned to do God's will | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 245 | Ehrenreich, Shlomoh Zalman | MGnR Par Tazria | 70 | MGnR Par Tazria | 1 | On Gn 22:4 value of Abraham's name who saw "afar off" | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 246 | Ehrenreich, Shlomoh Zalman | MLvR 14.02 | 70 | MLvR 14.02 | 1 | On Gn 22:4 value of Abraham's name who saw "afar off" | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 247 | Ehrenreich, Shlomoh Zalman | Ex 05.22 (2x) | 70, 72 | Ex 05.22 | 3 | Moses asked "Why did you bring harm?" וַיָּ֧שָׁב מֹשֶׁ֛ה אֶל־יְהוָ֖ה וַיֹּאמַ֑ר אֲדֹנָ֗י לָמָ֤ה הֲרֵעֹ֙תָה֙ לָעָ֣ם הַזֶּ֔ה לָ֥מָּה זֶּ֖ה (Exod. 5:22 WTT) | Questioning God. Moses as Paradigm. | Moses questioned because of great anguish but watched his tongue; he asked, not stated | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||
| 248 | Ehrenreich, Shlomoh Zalman | Jb 36.03 (2x) | 70 (2x) | Jb | 41 | is ref to Abraham coming from afar | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 249 | Ehrenreich, Shlomoh Zalman | Ps 017.03 | 70 | Ps 017.03 | 1 | PSH trial | Speech through labials, dentals, glottal, palatal, guttaral. | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||
| 250 | Ehrenreich, Shlomoh Zalman | bBK 003b | 71 | bBK 003b | 1 | spoliator = tooth | tongue, palate, throat hidden; hidden more than revealed. | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||
| 251 | Ehrenreich, Shlomoh Zalman | Ob 06 | 71 | Ob 06 | 1 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||||
| 252 | Ehrenreich, Shlomoh Zalman | 1Sa 17.26 | 71 | 1Sa 17.26 | 1 | on garment David wore to remind him of God's salvation | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 253 | Ehrenreich, Shlomoh Zalman | 1Sa 17.32-36 | 71 | 1Sa 17.32-36 | 1 | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||||||
| 254 | Ehrenreich, Shlomoh Zalman | bPes 119b | 71 | bPes 119b | 1 | not eat Afikomen after Passover | Passover and questioning God. How does Passover address questioning God? | don't open mouth and question God | Hidden greater than revealed as when mouth speaks | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | |||
| 255 | Ehrenreich, Shlomoh Zalman | Hb 3.06 | 72 | Hb 3.06 | 1 | goings = laws | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 256 | Ehrenreich, Shlomoh Zalman | bMeg 028b | 72 | bMeg 028b | 1 | goings = laws | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 257 | Ehrenreich, Shlomoh Zalman | Ex 01.01-06.1 (Shemot) | 72 | Ex 01.01-06.1 (Shemot) | 1 | ppl spoke vs God | Europe, Hungary | 1862/3-1944 | https://www.geni.com/people/R-Shlomo-Zalman-Ehrenreich-author-of-Lechem-Shlomo/6000000008591678596 | Ultra-Orthodox | What I preached on Sunday of the Torah Portion Tetsaveh (Ex 27:20-30:10), 26 Feb 1939. | ||||||
| 258 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lm 3.11 | 75 | Lm | 17 | I perceive ruin of my people; God inciting Gentiles. | Sufferings unprecedented since Haman because now no way of escape | Why does darkness increase without sign of light? | Land rebuilt = time for massive ingathering and messianic advent | God inciting gentiles to force Jews to return to Land. Building of Temple realized with return then Messiah. Catastrophe call for mass emigration. Reliance on miraculous event in past mistake. God expects us to take initiative. | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||
| 259 | Taykhtahl (Teichtal), Yissakhar Shlomo | Jr 15.02 | 75 | Jr 15.02 | 1 | those destined for death shall die; | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 260 | Taykhtahl (Teichtal), Yissakhar Shlomo | bBB 08a, b | 75 | bBB 08 | 3 | each death more extreme; all forms of suffering included in punishment of captivity | unprecedented misfortune | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 261 | Taykhtahl (Teichtal), Yissakhar Shlomo | Ps 137.07 | 76 | Ps 137 | 3 | strip her to foundation | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 262 | Taykhtahl (Teichtal), Yissakhar Shlomo | Josh 06.01 | 76 | Josh 06.01 | 1 | entirely enclosed | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 263 | Taykhtahl (Teichtal), Yissakhar Shlomo | Est 03 (allusion) | 76 | Est | 18 | Haman decreed destruction of whole people and shut gates of nations alluded to in MidEst Rab 7.23 | Haman also decreed destruction | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 264 | Taykhtahl (Teichtal), Yissakhar Shlomo | MEstR 07.23 | 76 | MEstR 07.23 | 1 | "And they were entirely enclosed, no one could walk in or enter." | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 265 | Taykhtahl (Teichtal), Yissakhar Shlomo | Ec 12.01 | 76 | Ec 12.01 | 1 | Daily life without pleasure | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 266 | Taykhtahl (Teichtal), Yissakhar Shlomo | Dt 29.23 | 76 | Dt 29.09-31.30 | 11 | Extraordinary suffering but to be understood within context of sage reflection on past history. | Divine Providence. Why did the Lord do such a thing? Why such extraordinary anger? | Examined 2000 years of chronicles for answer. | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||
| 267 | Taykhtahl (Teichtal), Yissakhar Shlomo | Dt 29.03 | 76 | Dt 29.09-31.30 | 11 | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||||
| 268 | Taykhtahl (Teichtal), Yissakhar Shlomo | Pr 03.15 | 76 | Pr 03.15 | 1 | all goods can't equal | How unique are questions about Holocaust in rabbinic reflection? | Never examined such questions because studied Torah | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||
| 269 | Taykhtahl (Teichtal), Yissakhar Shlomo | Shulhan Arukh 246.18 Yoreh Deah, Hilkhot Talmud Torah | 76 | Shulhan Arukh 246.18 Yoreh Deah, Hilkhot Talmud Torah | 1 | Ref to bMK statement that study of Torah should not be neglected on account of people's welfare | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 270 | Taykhtahl (Teichtal), Yissakhar Shlomo | Dn 12.06 | 76 | Dn 12.06 | 1 | How long will waters last? | Trial. Suffering. How long? When will the end come? | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 271 | Taykhtahl (Teichtal), Yissakhar Shlomo | Zc 14.07 | 76 | Zc 14.07 | 1 | At evening time there shall be light; Rashi: prior to completion of millennium, shining light will appear | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 272 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lit. Piyyut Rosh Hashanah; 2nd day | 76 | Lit. Piyyut Rosh Hashanah | 1 | when sun tends to west, 2/3 of hour from darkness, light for upright will shine before evening | son of Yishai (Jesse) has not come. | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 273 | Taykhtahl (Teichtal), Yissakhar Shlomo | MTDE, Tosafot Ben Yehiel, ch. 2 | 76 | MTDE, Tosafot Ben Yehiel, ch. 2 | 1 | when sun tends to west, 2/3 of hour from darkness, light for upright will shine before evening | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 274 | Taykhtahl (Teichtal), Yissakhar Shlomo | Is 62.10 | 76 | Is 62.10 | 1 | clear highway for Messiah | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 275 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lit. Amidah, daily | 76 | Lit. Amidah | 8 | Messiah will rescue from distress surely and speedily. With help of He who favors man with knowledge | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 276 | Taykhtahl (Teichtal), Yissakhar Shlomo | Pr 29.04 (2x) | 77 (2x) | Pr 29.04 | 2 | by justice king sustains; but fraudulent man tears it down | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 277 | Taykhtahl (Teichtal), Yissakhar Shlomo | Nm 15.18-21 | 77 | Nm 15.18-21 | 1 | priestly offering set aside; don't treat self as such when have justice to do | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 278 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lm 2.03 | 77 | Lm | 17 | when Jewish ppl distressed, man obligated to help them | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 279 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lit. Amidah | 77 | Lit. Amidah | 8 | Return judges | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 280 | Taykhtahl (Teichtal), Yissakhar Shlomo | Nh 03.34 | 77 | Nh 03.34 | 1 | rebuild Temple, stimulate love | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 281 | Taykhtahl (Teichtal), Yissakhar Shlomo | MGnR 39.10 | 77 | MGnR 39 | 1 | better live in desert of land than in palaces outside | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 282 | Taykhtahl (Teichtal), Yissakhar Shlomo | MPsR 17.04 | 77 | MPsR 17.4 | 1 | stimulate return to land | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 283 | Taykhtahl (Teichtal), Yissakhar Shlomo | 2Sa 24.18 | 77 | 2Sa 24.18 | 1 | set up altar to Lord | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 284 | Taykhtahl (Teichtal), Yissakhar Shlomo | Hos 03.05 | 77 | Hos 03.05 | 1 | Retribution. What is the sin that we are punished for? | we are punished for not building Temple | punished for not building Temple (reversed anti-Zionist position). | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||
| 285 | Taykhtahl (Teichtal), Yissakhar Shlomo | bKet 110b | 77 | bKet 110b | 1 | whoever resides in Eyis has God | Talmudic conditions for return | must endeavor to return | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||
| 286 | Taykhtahl (Teichtal), Yissakhar Shlomo | bMeg 017b-18ab | 77 | bMeg 017b-18ab | 1 | building of Temple will be realized upon return | Talmudic conditions for return | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 287 | Taykhtahl (Teichtal), Yissakhar Shlomo | tAZ 05 | 77 | tAZ 05 | 1 | remarks on Jer 32:41: when they will be in land, they will be as if I planted them; but if not settled, they will not be planted. | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 288 | Taykhtahl (Teichtal), Yissakhar Shlomo | Jr 32.41 (2x) | 78 (2x) | Jr 32.41 | 1 | tAZ 5: when they will be in land, they will be as if I planted them; but if not settled, they will not be planted. | Talmudic conditions for return | must endeavor to return | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||
| 289 | Taykhtahl (Teichtal), Yissakhar Shlomo | Mekhilta: Bo 2 | 78 | Mekhilta: Bo 2 | 1 | Y Halevi in Kuzari 2:14 explains that despite this qualification, Shekhina descended on Ezekiel in foreign land | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 290 | Taykhtahl (Teichtal), Yissakhar Shlomo | Zohar (Noah) | 78 | Zohar (Noah) | 1 | God waited for Temple to be completed though fabricated, so must be with land | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 291 | Taykhtahl (Teichtal), Yissakhar Shlomo | 1Ch 13.02 | 78 | 1Ch 13.02 | 1 | God completed Solomon's temple, so ours | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 292 | Taykhtahl (Teichtal), Yissakhar Shlomo | mYadaim 04.08 | 78 | mYadaim 04.08 | 1 | Prohibits reversal of order of seeking approval of ppl before God in 1 Chr 13:01 | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 293 | Taykhtahl (Teichtal), Yissakhar Shlomo | 1Ch 13.01 | 78 | 1Ch 13.01 | 1 | Rashi. David referred first to Israel then God, reverence for heaven should emanate from earth | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 294 | Taykhtahl (Teichtal), Yissakhar Shlomo | bShab 138b (2x) | 78 (2x) | bShab 138b | 2 | Redemption also subject for Halakhah | all that concerns redemption within limits of Halakha | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 295 | Taykhtahl (Teichtal), Yissakhar Shlomo | Nm 13.01-16 | 78 | Nm 13.01-16 | 1 | spies fit for mission | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 296 | Taykhtahl (Teichtal), Yissakhar Shlomo | Zohar, 03, Shelah Lekha 158b, II, 68b | 78 | Zohar, 03, Shelah Lekha 158b, II, 68b | 1 | spies so ambitious for authority, afraid would lose it in land and turned vs land and decived others causing exile | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 297 | Taykhtahl (Teichtal), Yissakhar Shlomo | MNmR 16.20 | 78 | MNmR 16.20 | 2 | spies so ambitious for authority, afraid would lose it in land and turned vs land and decived others causing exile | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 298 | Taykhtahl (Teichtal), Yissakhar Shlomo | Nm 13.30 (2x) | 79 (2x) | Nm 13.30 | 1 | Joshua and Caleb demonstrated trustworthiness of Moses | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 299 | Taykhtahl (Teichtal), Yissakhar Shlomo | bKid 69b | 79 | bKid 69b | 1 | Rashi: Ezra returned to land only with poor and hard-pressed, while the comfortable did not oin him | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 300 | Taykhtahl (Teichtal), Yissakhar Shlomo | Sg 1.04 | 79 | Sg 1.04 | 2 | draw me to you, we will run after you | Suffering. Divine Impulse for Redemption. | God incited enemies to give impulse to ppl to ascend to ErYis | Zionism. Nazi pressure on Jews divine impulse to spur Jews to Land. | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||
| 301 | Taykhtahl (Teichtal), Yissakhar Shlomo | mSg 01.04 | 79 | mSg 01.04 | 1 | Comment on Sg 1:4: because you incited my evil neighbors against me | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 302 | Taykhtahl (Teichtal), Yissakhar Shlomo | mTanhuma, Tetsaveh, 13 | 80 | mTanhuma Tetsaveh, 13 | 1 | Weaves Hag 1:6 and Zeph 1:2-13: Haggai and Zeph condemned people's resistance to Ezra's request for Aliyah on account of their comfort and cynicism | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 303 | Taykhtahl (Teichtal), Yissakhar Shlomo | Hag 01.06 | 80 | Hag 01.06 | 1 | don't become complacent in exile | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 304 | Taykhtahl (Teichtal), Yissakhar Shlomo | Zp 01.02-13 | 80 | Zp 01.02-13 | 1 | don't become complacent in exile | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 305 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lit. Siddur, preface by Yavets | 80 | Lit. Siddur, preface by Yavets | 1 | Yavets (Yaakov ben Tsevi Emden) grieves over neglect to return to land | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 306 | Taykhtahl (Teichtal), Yissakhar Shlomo | Dn 11.16 | 80 | Dn 11.16 | 1 | all befallen us bec we abandoned Land | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 307 | Taykhtahl (Teichtal), Yissakhar Shlomo | Sg 5.02 | 80 | Sg 5.02 | 2 | beloved calling | awaken desire to return | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 308 | Taykhtahl (Teichtal), Yissakhar Shlomo | mSot 09.15 | 80 | mSot 09.15 | 3 | God delayed return to allow land to rest; | Why are we exiled? Why are we not in land? | land in ruins due to sin | God delayed return to allow land to rest; | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||
| 309 | Taykhtahl (Teichtal), Yissakhar Shlomo | Lv 26.33 | 80 | Lv 26.33 | 1 | your cities will be made waste: | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 310 | Taykhtahl (Teichtal), Yissakhar Shlomo | Jb 19.27 | 80 | Jb 19.27 | 1 | my eyes beheld and no one else | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 311 | Taykhtahl (Teichtal), Yissakhar Shlomo | Zohar (allusion) | 80 | Zohar | 1 | God delayed return to allow land to rest; Returnees thought returnees would find land destroyed; only when land restored that He brought them in. So will be with God's help with coming of Messiah | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 312 | Taykhtahl (Teichtal), Yissakhar Shlomo | Ps 113.09 (2x) | 81, 82 | Ps 113.09 | 1 | title of volume. Based on Jerusalem tractate Ber. | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 313 | Taykhtahl (Teichtal), Yissakhar Shlomo | jBer 02.08 | 81 | jBer 02.08 | 1 | Portrays land as mother | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 314 | Taykhtahl (Teichtal), Yissakhar Shlomo | Jb 19.26 | 81 | Jb | 41 | in my flesh. | 5702 terrible decree in Slovakia; work completed 5703 on Shevat | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | |||||
| 315 | Taykhtahl (Teichtal), Yissakhar Shlomo | Jr 31.10 | 82 | Jr 31.10 | 1 | return children to land | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 316 | Taykhtahl (Teichtal), Yissakhar Shlomo | Is 35.10 | 82 | Is 35.10 | 1 | may we ascend to Zion | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 317 | Taykhtahl (Teichtal), Yissakhar Shlomo | Ex 06.05 | 82 | Ex 06.05-09 | 4 | heard cries | Europe, Hungary, Czecholslovakia, Budapest | 1885-1945 | https://en.wikipedia.org/wiki/Yissachar_Shlomo_Teichtal | Ultra-Orthodox | A Happy Mother of Children, Dec 1943, second preface | ||||||
| 318 | Rokeah, O Aharon | bBM 059b | 84 | bBM 059b | 2 | Torah warns to love man and strangers 36x; ignored | Suffering. How can it be tolerated? Severe pain and wavering ability to tolerate | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 319 | Rokeah, O Aharon | Gn 06.11 | 84 | Gn 06.11-13 | 3 | earth corrupt; false culture | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 320 | Rokeah, O Aharon | Pr 07.26 | 84 | Pr 07.26 | 2 | false culture = loose woman | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 321 | Rokeah, O Aharon | Est 07.04 | 84 | Est | 18 | if we had been sold I would have held peace | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 322 | Rokeah, O Aharon | Ps 044.23 | 84 | Ps 044 | 10 | counted as sheep for the slaughter | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 323 | Rokeah, O Aharon | Ps 079.10 | 84 | Ps 079.10 | 2 | call for vengeance | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 324 | Rokeah, O Aharon | Lm 2.13 | 84 | Lm | 17 | calamity great as sea | unprecedented misfortune | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 325 | Rokeah, O Aharon | Is 01.02 | 84 | Is 01.02 | 1 | hear heavens | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 326 | Rokeah, O Aharon | Nah 1.05 | 84 | Nah 1.05 | 1 | hear world | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 327 | Rokeah, O Aharon | Jb 16.18 | 84 | Jb | 41 | do not cover blood | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 328 | Rokeah, O Aharon | Jr 03.14 | 84 | Jr 03.14, 22 | 5 | not even one of a city and two of family left | life not life, fear panic | Action. What is to be done? Duty of Ransoming life. | obligated to work to help | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||
| 329 | Rokeah, O Aharon | bTa'an 30b | 85 | bTa'an 30b | 1 | all who mourn over anguish will be worhty of consolation and salvation | Action. What is to be done? Duty of Ransoming life. How much to give? | obligated to give all, as explained in Maim. MishT Hilkhot Mamrim, 8 and ShAr, YD, 240.5; obligated door to door, to publicize miracle Hanukah | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||
| 330 | Rokeah, O Aharon | Is 10.19 | 85 | Is 10.19 | 1 | so few left that child could write them | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 331 | Rokeah, O Aharon | Gn 37.16 | 85 | Gn 37.16 | 1 | seek my brethren, where shepherds? | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 332 | Rokeah, O Aharon | Pr 08.04 | 85 | Pr 08.04 | 2 | unto you men I call | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 333 | Rokeah, O Aharon | Shulhan Arukh, 671.08 | 86 | Shulhan Arukh, 671.08 | 1 | One is obligated to beg door to door to light Hannukah candles to publicize the miracle of Hanukah | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 334 | Rokeah, O Aharon | bShab 021b (allusion) | 86 | bShab 021b (allusion) | 1 | Hanukah oil miracle | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 335 | Rokeah, O Aharon | Dt 11.18-21.09 (Shoftim) | 86 | Dt 11.18-21.09 (Shoftim) | 1 | Someone in city nearest corpse killed person | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 336 | Rokeah, O Aharon | Dt 21.01-08 | 86 | Dt 21.01-09 | 3 | Someone in city nearest corpse killed person; city attracted divine punishment | Action. Duty of Ransoming life. | holy ones in lands sacrificed like heifer as atonment and ransom. Through them you will be forgiven | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||
| 337 | Rokeah, O Aharon | Gn 42.21 | 87 | Gn 42.21 | 2 | punished on account of our brother | Action. Duty of Ransoming life. Must not repeat sin of selling Joseph. | give no opportunity to be like Joseph's brothers and ignore his pain | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||
| 338 | Rokeah, O Aharon | bSan 073a | 87 | bSan 073a | 1 | don't stand idly by blood of neighbor | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 339 | Rokeah, O Aharon | Lv 19.16 | 87 | Lv 19.16-18 | 6 | don't stand idly by blood of neighbor | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 340 | Rokeah, O Aharon | bBB 08b | 87 | bBB 08 | 3 | rescue of captives obligatory | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 341 | Rokeah, O Aharon | Lv 25.43 | 87 | Lv 25.43 | 2 | not rule over him with rigor | What is relevance of miracle of Hanukah? | Need to publicize miracle (of Hanukah) and trust God's salvation in blinking of eye and His being with us as if salvation has already come | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||
| 342 | Rokeah, O Aharon | Lit. Aleinu | 87 | Lit. Aleinu | 1 | Need to praise God who has not made us in this country as nations in surrounding countries | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 343 | Rokeah, O Aharon | MExR 23.5 | 87 | MExR 23.5 | 1 | In future righteous will sing songs of praise for future | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 344 | Rokeah, O Aharon | Ex 14.15 (3x) | 88 (2x), 89 | Ex 14.15 | 1 | Speak to children that they go forward, nothing else to do. | no strength to endure labors of birth | Why not cry and lament as if defeated? Action. How act and think in this difficult time? | Don't cry to allow accusers to judge that rescue not completed;; should act as if all troubles ended, go forward; idea of messianic birth pains (bSan 97-98); Rashi on Is 26.17. | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||
| 345 | Rokeah, O Aharon | Gn 12.01-17.27 (Lekh Lekha) | 88 | Gn 12.01-17.27 (Lekh Lekha) | 1 | good news proclaimed before occurred | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 346 | Rokeah, O Aharon | bHul 007b | 88 | bHul 007b | 2 | sorcery overrules decree of heavenly council | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 347 | Rokeah, O Aharon | Is 40.04 | 88 | Is 40.04 | 1 | rugged level | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 348 | Rokeah, O Aharon | Ex 15.08,10 | 88 | Ex 15 | 13 | deeps congealed, waters dired up | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 349 | Rokeah, O Aharon | Is 43.16 | 88 | Is 43.16 | 1 | way in sea and path in waters | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 350 | Rokeah, O Aharon | MGnR 56.02 | 88 | MGnR 56.2 | 1 | Israelites redeemed by faith; hence worthy to be redeemed | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 351 | Rokeah, O Aharon | bKet 052b | 89 | bKet 052b | 1 | spend more than 1/5 wealth to redeem | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 352 | Rokeah, O Aharon | bBer 031a | 89 | bBer 031a | 1 | don't leave without speaking Halakhah | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 353 | Rokeah, O Aharon | Jb 04.14 | 89 | Jb | 41 | many anguished | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 354 | Rokeah, O Aharon | Lv 26.06 | 89 | Lv 26.03-27.34 (Behukotai) | 11 | peace to land | see tzadik going to land to find peace, to awaken compassion for those in Germany | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 355 | Rokeah, O Aharon | Ps 075.11 | 89 | Ps 075.11 | 1 | horns of wicked I will cut off | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 356 | Rokeah, O Aharon | Gn 49.15 (2x) | 89 (2x) | Gn 49.15 | 2 | resting place. | I want to ascend to land | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 357 | Rokeah, O Aharon | Dt 06.03 | 89 | Dt 06.03 | 1 | land flowing milk honey | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 358 | Rokeah, O Aharon | bBer 005a | 90 | bBer 005a | 5 | 3 precious gifts: Torah, Land, world to come | Can go to US without suffering but not to land of Israel | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 359 | Rokeah, O Aharon | Gn 49.15 (2x) | 90 (2x) | Gn 49.15 | 2 | bowed shoulder to bear | time of redemption coming | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 360 | Rokeah, O Aharon | Dt 17.08 | 90 | Dt 17.08 | 1 | place God choose | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 361 | Rokeah, O Aharon | bSot 45a | 90 | bSot 45a-46b | 3 | place has influence | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 362 | Rokeah, O Aharon | bTa'an 15a | 90 | bTa'an 15a | 1 | why called Moriah?, source of instruciton | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 363 | Rokeah, O Aharon | Is 02.03 | 90 | Is 02.02-05 | 3 | Zion law | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 364 | Rokeah, O Aharon | bMKat 16b | 90 | bMKat 16b | 1 | I make decree he may annul | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 365 | Rokeah, O Aharon | Ps 014.07 | 90 | Ps 014.07 | 1 | Salv of Israel from Zion | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 366 | Rokeah, O Aharon | Dt 10.19 | 90 | Dt 10.19 | 1 | love stranger | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 367 | Rokeah, O Aharon | Ex 06.02-9.35 (Va'era) | 90 | Ex 06.01-09.35 (Va'era) | 2 | Abraham perfect in hesed. | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 368 | Rokeah, O Aharon | Gn 18.05 | 90 | Gn 18.05 | 1 | Abraham's hospitality | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | ||||||
| 369 | Rokeah, O Aharon | Lit. Kaddish. | 91 | Lit. Kaddish. | 3 | beyond all song that mortals can utter | man can't console anguish, only Creator | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 370 | Rokeah, O Aharon | Is 40.01 | 91 | Is 40.01-02 | 4 | Comfort Only God can heal | only God can comfort | Europe, Ukraine | 1880-1957 | https://en.wikipedia.org/wiki/Aharon_Rokeach https://www.jstor.org/stable/23261659?seq=1#page_scan_tab_contents | Ultra-Orthodox | The Path, Parting Sermon, 1944 | |||||
| 371 | Katz, Is. Reuven | Lv 19.16 (3x) | 96 (2x), 98 | Lv 19.16-18 | 6 | don't avert eyes from ransoming captives; greatest commandment | Action. What is greatest obligation at this time? | to ransom life | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 372 | Katz, Is. Reuven | Lv 25.43 | 96 | Lv 25.43 | 2 | ransoming captives greatest commandment (with Lv 19.16) acc to Maim. Mish Tor. HMA 8, H.10. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 373 | Katz, Is. Reuven | Ps 044.11 (allusion) | 96 (section 2, par 1) | Ps 044 | 10 | "led to slaughter" | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 374 | Katz, Is. Reuven | mSan 4.5 | 97 | mSan 4.5 | 1 | who saves one Jewish life, saves world | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 375 | Katz, Is. Reuven | Gn 32.09 | 97 | Gn 32-33 | 10 | Jacob teaches: if Esau come, camp left will escape | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 376 | Katz, Is. Reuven | 1Ki 07.51 | 97 | 1Ki 07.51 | 1 | All work on house finished. Solomon brought all David's gold. David exerted collecting treasure for Temple and Presence. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 377 | Katz, Is. Reuven | 1Ch 29.02-03 | 97 | 1Ch 29.02-03 | 1 | David exerted collecting treasure; Solomon put into storehouses. Why? | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 378 | Katz, Is. Reuven | 2Sa 21.01 | 97 | 2Sa 21.01 | 1 | famine | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 379 | Katz, Is. Reuven | PesRab 06.06 | 98 | PesRab 06.06 | 1 | David should have used riches to avoid famine hence Solomon didn't use | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 380 | Katz, Is. Reuven | 1Ki 14.25 | 98 | 1Ki 14.25 | 1 | Shishak took away treasures | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 381 | Katz, Is. Reuven | PesRab 06.07 | 98 | PesRab 06.07 | 1 | Solomon wouldn't use as David didn't use to save lives | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 382 | Katz, Is. Reuven | Est 04.14 | 98 | Est | 18 | if you don't help, others will but if you do you might become royal | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 383 | Katz, Is. Reuven | MGnR 75.01 | 99 | MGnR 75.01 | 1 | 5x David petitions God to rise. God answers I will rise when you see poor. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 384 | Katz, Is. Reuven | Jr 30.07 | 99 | Jr 30.07 | 5 | Time of trouble/agony unto Jacob but out of it he shall be saved. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 385 | Katz, Is. Reuven | Est 09.27 | 99 | Est | 18 | Title of work. In time of trouble, Mord and Est ordained fast to atone for sin and God accepted penitent return | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||||
| 386 | Katz, Is. Reuven | bShab 088a | 99 | bShab 088a-b | 9 | ordained what already accepted after salvation but why delay? | Faith. Why and when to believe God? Why delay accepting Torah until one sees salvation? | because of danger; first sought to abrogate decree by natural means | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||
| 387 | Katz, Is. Reuven | Est 04.16 (2x) | 99 (2x) | Est | 18 | gather Jews to do penance, fast, afflict believed less in natural solution | Action. What is the relevance of the book of Esther to? | Esther believed penitent return means to prepare for royal salvation | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||
| 388 | Katz, Is. Reuven | Est 05.06 | 99 | Est | 18 | petition granted | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||||
| 389 | Katz, Is. Reuven | Est 06.11 | 99 | Est | 18 | sequence of events leading to Haman's hanging | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||||
| 390 | Katz, Is. Reuven | Est 08.08,13 | 99, 100 | Est | 18 | what decreed by king and sealed can't be annuled but Jews would need to fight to free selves | Action. Why did Jews not fight when they needed to? What prevented them from doing this in first place? | Needed miracle first | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||
| 391 | Katz, Is. Reuven | Est 03.06 | 100 | Est | 18 | decree because Mor wouldn't bow to H | Evil and hatred of Jews. What is cause of enmity? | Torah and separation; thought Torah and religion source of evil; hence penitent return done under compulsion; but real reason was natural hatred; when weak wouldn't yield to strong | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||
| 392 | Katz, Is. Reuven | Dt 07.07 | 100 | Dt 07.06-08 | 4 | fewest of all peoples and weakest | Evil and hatred of Jews. What is cause of enmity? | easiest to degrade because weakest; withstood only by heavenly miracles | withstood only by heavenly miracles | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | |||
| 393 | Katz, Is. Reuven | bSan 097b | 101 | bSan 097-098 | 15 | if Israel repents will be redeemed if not not, God will put king whose decrees worse than Haman's and Israel will repent | SMH. Haman. Hitler present Haman. What to learn from book of Esther in dealing with Hitler? | evil Haman of our era also decreed to annihilate Jews; what first didn't accomplish, second did. Annihilated. Haman/Hitler will fall but schemes will continue to be realized, let us not wait to accept Torah | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | ||||
| 394 | Katz, Is. Reuven | Est 09.27 (2x) | 101 (2x) | Est | 18 | Jews ordained and took it | must see Torah is basis of our existence; | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | The Jews Ordained and took it upon Them; Esther 9:27, May-June 1944 | |||||
| 395 | Katz, Is. Reuven | Dt 25.17 (3x + allusion); Dt 25.18 | 101 (+allusion), 102 (2x), 103 | Dt 25.17-19 | 6 | Remember Amalek; Sought complete destruction of Jews. Unprovoked; remember forbidden to forget blood they spilled; Amalek smote hindmost enfeebled urge to destroy inseparable part of his nature | SMH. Amalek. Hitler present Amalek. What to learn from Dt 25.17 re Hitler? Why so important to remember him when we left Egypt? Why is Dt. 25.17 so important? SMH. Amalek. Smote hindmost enfeebled urge to destroy inseparable part of his nature | Hitler = Amalek of generation. Wants annihilation. Problem is that Jews did not believe his intentions and stayed with possessions | Only in Israel can people protect selves from Amalek; Had Jews understood, would have left land. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | |||
| 396 | Katz, Is. Reuven | bSot 09a | 101 | bSot 09a | 1 | Sennacherib came and mixed up nations. So we don't know who is his descendant; Amalek like bugs proliferate in every generation | SMH. Amalek. Why so important to remember him when we left Egypt? Why is Dt. 25.17 so important? | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | |||||
| 397 | Katz, Is. Reuven | Nm 11.05 | 103 | Nm 11.05 | 1 | remember fish of Egypt; Israelite longing for comfort | SMH. Exodus. What to learn from murmuring narrative? | Jews need to erase land of Egypt and comfort from heart hidden desire | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||
| 398 | Katz, Is. Reuven | Dt 25.19 (2x) | 103 (2x) | Dt 25.17-19 | 6 | when Lord gives rest in Land; blot out remembrance of | Remembering. What is to be remembered? What is to be forgotten? | Only in Israel can people protect selves from Amalek; Had Jews understood, would have left land. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||
| 399 | Katz, Is. Reuven | Zc 04.06 | 104 | Zc 04.06 | 1 | not by might nor by power | Fighting. How much trust should Israel put in arms? | Israel's path not by arms alone but divine providence | Spirit of God hovers over nation. Let us recognize and know power of existence of nation | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | |||
| 400 | Katz, Is. Reuven | Lv 26.03-27.34 (Behukotai); Lv 26.03,05,06,14; | 104; v. 26.03 on 104; 106 | Lv 26.03-27.34 (Behukotai) | 11 | And I will set my tabernacle among you; If walk in statutes. . . ; If walk in statutes. Need to toil (Rashi) | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 401 | Katz, Is. Reuven | Lv 26.11-14 (2x); 26.13; Lv 26.3,6,11-12,13 | 104 (2x); v. 26.13 on 108; Lv 26.3,6,11-12,13 on 108, 109 | Lv 26.03-27.34 (Behukotai) | 11 | I am Lord. . . Egypt, broke bars made you go upright. See Sifra Behukoti 03.06; v. 13: I have broken yoke; great promise fulfilled | all nations dominated. | blood means to lead Israel to great promise of Lv 26.11-12, but only if toil in Torah | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||
| 402 | Katz, Is. Reuven | Ps 129.04 | 104 | Ps 129.04 | 1 | Lord cut cords of wicked | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 403 | Katz, Is. Reuven | Sifra Behukotai 03.06 (2x) | 104, 108 | Sifra Behukotai 03.06 | 1 | on Lev 26:3-27:34 | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Redemption and Rescue of Prisoners, Dec 1943-1944 |
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| 404 | Katz, Is. Reuven | Lv 26.42 (2x) | 104 (2x) | Lv 26.03-27.34 (Behukotai) | 11 | At end, blessing and curse, then I will remember. . . Ab and Jac but not Isaac? Bec ashes of Isaac appear before me, heaped up and resting on altar. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 405 | Katz, Is. Reuven | MGnR 94.05 | 104 | MGnR 94.05 | 1 | ashes of Isaac before God | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 406 | Katz, Is. Reuven | 2Ch 02.03 | 104 | 2Ch 02.03 | 1 | ordinance forever. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 407 | Katz, Is. Reuven | bMen 110a +Tosafot (Med commentators) (2x) | 105, 107 | bMen 110a | 1 | Michael offers sacrifice on altar. Many disagreements; righteous taken to atone for trespasses of generation | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 408 | Katz, Is. Reuven | Lit. Amidah, Avodah section; 2nd = silent, standing (2x) | 105, 107 | Lit. Amidah | 8 | fire offering? = souls of righteous and lambs of fire; Liturgical Model for Holocaust "speedily accept with love and favor the fire offering and prayer of Israel" | Prayer. Sacrificial. Amidah. How speaks to Holocaust? What role played by in Holocaust? | is it righteous or lambs? Righteous or children? | What light does Amidah cast on Holocaust? Reveals death as offering to and sanctifcation of God's Name. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | |||
| 409 | Katz, Is. Reuven | bSot 46a | 105 | bSot 45a-46b | 3 | put away innocent blood by doing what is right. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Amalek's Transmigration over the Generations, Feb-March 1945 | ||||||
| 410 | Katz, Is. Reuven | bSot 45b-46b | 105 | bSot 45a-46b | 3 | We are responsible for looking on blood | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | ||||||
| 411 | Katz, Is. Reuven | Dt 21.01,07,08, 09 (2x); Dt 21.01-02, 06-09, 7 (2x), 8, 9 | 105; 106 (v 9 = 2x) | Dt 21.01-09 | 3 | if one found slain; not an accident; suffer not innocent blood to remain; heifer. .. put away innocent blood; suffer not innocent blood to remain in midst by doing blood, forgive. Why? what is right; atonement is heifer not blood; our hands have not shed | What is our responsibility if corpses are in our vicinity? Guilt. Why is absolution needed where no guilt? Why do Jews ask for fogiveness where no blood shed? | if one found slain, not accident deed connected with specific people; people close to corpse need absolution. Because calamity consequence of failure to act earlier. We didn’t take precautions to defend him. Didn't feed him to prevent calamity. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | ||||
| 412 | Katz, Is. Reuven | bBK 041a | 106 | bBK 041a | 1 | What is our responsibility if corpses are in our vicinity? | worry about yourselves, why calamity in your neighborhood. Every victim result of damaging acts of community | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||||
| 413 | Katz, Is. Reuven | Is 57.01 | 107 | Is 57.01 | 1 | righteous taken away from evil to come | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | ||||||
| 414 | Katz, Is. Reuven | Ps 051.21 | 107 | Ps 051.21 | 1 | then bullocks. No need of human sacrifices of righteous and children | Holocaust as Sacrifice | Sacrifice. Why were righteous taken as if they were human sacrifices? Are deaths to be understood as sacrifice? | So long as nation not worthy to attain level where bullocks will be accpted, pour out hearts so sacrifices of righteous and children will be accepted with love and favor | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||
| 415 | Katz, Is. Reuven | Lv 26.42 | 107, 108 | Lv 26.03-27.34 (Behukotai) | 11 | Then I will remember my covenant with Jacob. remember cvnt and land | Who responsible for Holocaust? How responsible are bystander nations? | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||||
| 416 | Katz, Is. Reuven | MLvR 36.05 | 107 | MLvR 36.05 | 1 | saw Isaac's ashes | When Israel need be remembered? | When Isaac's ashes not on altar; but when ashes piled up on altar of great Akedah, no need to mention Akedah. Isaac does not need to be mentioned explicitly. Enough to awaken mercies of heaven. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | ||||
| 417 | Katz, Is. Reuven | Gn 22 (allusion) | 107 | Gn 22 | 25 | Akedah of Isaac, of multitudes of children, created in our generation | This generation unique witness to terrible Holocaust (Shoah) and | How to model Holocaust by Scripture? By Akedah? | SMH. Akedah | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||
| 418 | Katz, Is. Reuven | Jb 41.25 | 107 | Jb | 41 | Upon the earth not his like | Upon the earth not his like; fortitude unique | How to model Holocaust by Scripture? By Job. | SMH. Job. Job's and Jewish people in stature of Leviathan. | Period of end of exile | Innocent children’s death = atoning Olah of many Akedahs dying in purity of sanctification of Name | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |
| 419 | Katz, Is. Reuven | Gn 22.03 | 107 | Gn 22 | 25 | Since destruction of Temple Israel has no burnt offering of so many Akedahs. | Holocaust as Sacrifice, as Akedah | How to model Holocaust by Scripture? By Akedah? | SMH. Akedah Holocaust (Shoah) placed ashes of Jews who yearned for redemption. Awakened greatest memory of Israel. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||
| 420 | Katz, Is. Reuven | Dt 21.08; Dt 21.08,09 | 108; 108, 109 | Dt 21.01-09 | 3 | Suffer not innocent blood to remain in the midst of thy people; and blood will be forgiven | How to model Holocaust by Scripture? | SMH. Sacrifice that brings absolution and vengeance? Agitates Dt 21:8. Annihilation of people should not be in vain. Should be used as absolution for whole nation | absolution not for blood. Blood is absolution for Israel. Blood brought Israel freedom and country. But it is in ourhands, if we walk in statutes. | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||
| 421 | Katz, Is. Reuven | Ps 129.03 | 108 | Ps 129.03 | 2 | plowers plowed upon my back | all nations fulfilled | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||||
| 422 | Katz, Is. Reuven | Gn 12.07 | 108 | Gn 12.07 | 1 | I will give land | blood means to lead Israel to great promise of Lv 26.11-12 | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | |||||
| 423 | Katz, Is. Reuven | 108, 109 | Lv 26.03-27.34 (Behukotai) | 11 | Europe, Lithuania, Israel | 1880-1963 | https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/katz-reuven https://he.wikipedia.org/wiki/%D7%A8%D7%90%D7%95%D7%91%D7%9F_%D7%9B%D7%A5 http://www.eilatgordinlevitan.com/olshan/olshan_pages/olshan_stories_reuven.html | Ultra-Orthodox | Torah Portion Behukotai "Israel's Misery and Israel's Redemption," | ||||||||
| 424 | Breuer, Yitshak | Gn 15.13 | 111 | Gn 15.13-14 | 4 | Stranger in a land that is not theirs: fate of seed of Abraham. ; | Nazism recognized Jews most menacing enemy | What did Exile accomplish for Israel? What function did it serve? | Exile = iron crucible in which seed of Abraham felt nature of sovereign state; Apocalyptic Messianic proportions: Nazism vs Torah/God | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | |||
| 425 | Breuer, Yitshak | Gn 15.14 (3x) | 111 (3x) | Gn 15.13-14 | 4 | nation they serve, four kingdoms (Rashi); will come out with great substance | When did Hitler's war against Israel begin? | War vs Jewish people in 1933 intro to WWII in 1939. | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||
| 426 | Breuer, Yitshak | Dt 06.21 | 111 | Dt 06.20-21 | 2 | we were Pharaoh’s bondmen | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 427 | Breuer, Yitshak | Ex 12.36 | 111 | Ex 12.36 | 1 | despoiled Egyptians | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 428 | Breuer, Yitshak | bSot 34a | 112 | bSot 34a | 2 | Ancestral deeds sign for descendants. Exodus from Egypt and of Abraham from Ur parallel each other. | War without parallel. bestial Strength vs justice, tyranny vs vision of humanity in image of God; Nazism recognized enemy was Jewish ppl of torah. No place for both, Most extreme rebellion vs God and His Messiah. Hence creation of evil side. glory of J People. | How possible that such cultured people descended into deepest abyss? Until when? | tyranny and nationalization of justice and right thresholds of extreme barbarism. strong overcome weak https://www.youtube.com/watch?v=0VA81PqUvro | Doors of justice locked. League Nations silent. WWII from error to stay silent. Failure in justice showed failure of L's vision of justice and right in societal life. J Found no ally. Era manifested fatal disease of general history; awakened by national evil inclination; Destiny of JPeople and Holy One one. confrontation between metahistory and history most direct and violent in Israel. revealed aloneness with God. Meta-history in history. | Who knows if by merit of holy ones slaughtered, we live in Israel? | Satanic and public denial of justice and right and image of God and plan of creation and Creator Himself. War against historical evil inclination, against national evil inclination which burns in the hearts of all sovereign states and peoples. No accident that Israel has No alies. Nation that denies sovereignty stands alone in history. Israel has No place in general history but in metahistory. People rooted in two eternal creations, nature and Torah, needed to draw nations to metahistory via exile. Failed, now had to establish own historical context | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 |
| 429 | Breuer, Yitshak | Dt 16.03 | 112 | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | Remember day you came out all days of your life; | exit from natural history; metahistory | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | |||||
| 430 | Breuer, Yitshak | Ex 21.02 | 112 | Ex 21.02 | 1 | Let there be for creation and exodus (Nahm). | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 431 | Breuer, Yitshak | Ex 20.08 | 112 | Ex 20.08-11 | 3 | Remember Shabbat Shabbat of Creation | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 432 | Breuer, Yitshak | Ex 20.11 | 112 | Ex 20.08-11 | 3 | God rested on 7th day | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 433 | Breuer, Yitshak | Lit. Berkahot Keriat Shema, Shaharit Lehol | 112 | Lit. Berkahot Keriat Shema, Shaharit Lehol | 1 | God renews creation with His goodness every day | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 434 | Breuer, Yitshak | Dt 05.12; 05.14, 14-15 | 112; 112, 113 (5:14) | Dt 05.12-15 | 1 | Observe Shabbat; Shabbat of history; Friday eve prayer remember Shabbat afternoon observe | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 435 | Breuer, Yitshak | Gn 03.24 | 113 | Gn 03 | 6 | flaming sword. | Race bestial concept. rule of “And it was thus,” rather than “Let there be” | God retracts to allow tyrants | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||
| 436 | Breuer, Yitshak | Pr 26.10 | 113 | Pr 26.10 | 1 | tyrant hires fools | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 437 | Breuer, Yitshak | Lv 19.18 | 113 | Lv 19.16-18 | 6 | love neighbor as self | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 438 | Breuer, Yitshak | Gn 23.06 (3x) | 114, 117 (2x) | Gn 23.06 (3x) | 1 | Thou are a mighty prince (prince of God) vs minister of materiality birth pangs | Birth pangs of thou art a mighty prince | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | |||||
| 439 | Breuer, Yitshak | Gn 32.25 (2x) | 114, 115 | Gn 32-33 | 10 | Jacob left alone; alone for God | left alone after WWII | who knows if not by merit of slaughtered in Europe that we live in Land of Israel? | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||
| 440 | Breuer, Yitshak | Ps 148.13 | 114 | Ps 148.13 | 1 | His name alone exalted. Alone with Jacob | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 441 | Breuer, Yitshak | Nm 23.09 | 114 | Nm 23.09 | 2 | A people that will dwell alone and not be reckoned among the nations. | Zionism will not abrogage promise of Torah | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | |||||
| 442 | Breuer, Yitshak | Hb 1.02-2.03 | 115-116 | Hb 1.02-2.03 | 1 | Messianic war; so now | God raised up N “bitter and impetuous nation. . . “ Little bit of Nazism slumbers in every sovereign people | Who has eyes to see will understand that Only divine rule of justice and right can protect Israel | secular Zionism double rebellion national and individual sovereignty | Zionism: vs Agudahism as history vs metahistory Agudat Yisrael failed in its mission. Our mission is the establishment of nation of torah? | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||
| 443 | Breuer, Yitshak | Hb 2.03 (2x) | 116, 117 | Hb 2.03 (2x) | 1 | vision for appointed time | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 444 | Breuer, Yitshak | Ps 098.09 | 116 | Ps 098.09 | 1 | he will judge with righteousness | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 445 | Breuer, Yitshak | Gn 03.05 | 117 | Gn 03 | 6 | temptation to be as God | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 446 | Breuer, Yitshak | Gn 11.04 | 117 | Gn 11.04 | 1 | let us make us a name | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 447 | Breuer, Yitshak | Lv 26.42 | 117 | Lv 26.03-27.34 (Behukotai) | 11 | mighty prince in my covenant with Abraham | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 448 | Breuer, Yitshak | Ez 20.32 | 118 | Ez 20.32-33 | 9 | We will be like nations | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 449 | Breuer, Yitshak | Gn 04.10 | 118 | Gn 04 | 4 | voice of brothers and sisters cries from ground | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 450 | Breuer, Yitshak | Dt 29.03 | 118 | Dt 29.09-31.30 | 11 | who has eyes to see and ears to hear will be enlightened | only on foundation of metahistory can Israel build national home in Land of Israel | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | |||||
| 451 | Breuer, Yitshak | Gn 06.11 | 118 | Gn 06.11-13 | 3 | earth filled with impurity | Is Israel's mission historical or metahistorical? | mission to raise world Agudat Yisrael to fourth historical-metahistorical leel | Agudat Yisrael needs to be organized nation of Torah | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | |||
| 452 | Breuer, Yitshak | 2Ch 36.15 | 118 | 2Ch 36.15 | 1 | compassion on people in His Land; awaited ppl to build natinal home. | Europe, Austria-Hungary | 1883-1946 | https://en.wikipedia.org/wiki/Isaac_Breuer | Ultra-Orthodox | Moriah: Foundations of National Torah, 1944-1945 | ||||||
| 453 | Amiel, Mosheh Avigdor | Is 18.03 | 121 | Is 18.03 | 1 | all inhabitants of world (fighting) | What is Judaism's view about problems of nationality and humanity which divide world? Fascism vs democracy: nationality vs humanity | A: tradition grounds nationalist but also internationalist, humanist perspectives. | Zionist | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | |||
| 454 | Amiel, Mosheh Avigdor | Ex 19.05 (2x) | 121, 126 | Ex 19-24 (Allusion to Sinai) | 8 | my treasure; talmudic nationalism; treasure among people | Hitler did not innovate anything by forbidding intermarriage; Torah did this | Why are Hebrew people called Ivri? | existence in exile contingent on this. Nothing more evil than exile. Countermeasure is power to annul it. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | |||
| 455 | Amiel, Mosheh Avigdor | Lit. Kiddush, benediction for festivals | 121 | Lit. Kiddush, benediction for festivals | 1 | you have chosen us form all peoples | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 456 | Amiel, Mosheh Avigdor | Dt 26.19 (2x) | 121, 125 | Dt 26.19 | 1 | elevate you above all nations; talmudic nationalism; make you high | vs Deutschland über alles | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | |||||
| 457 | Amiel, Mosheh Avigdor | Dt 28.13 | 121, 125 | Dt 28.13 | 1 | Be above all; talmudic nationalism; you shall be above only and not beneath | vs Deutschland über alles | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | |||||
| 458 | Amiel, Mosheh Avigdor | bBM 114b | 121, 124 | bBM 114b | 1 | you are human being and foreigners not called human beings; talmudic nationalism; foreigners not human beings (per se). | secular nationalism wants own nation and land as everyone else | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | |||||
| 459 | Amiel, Mosheh Avigdor | Gn 22.05 | 121 | Gn 22.05 | 1 | nations like ass; talmudic nationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 460 | Amiel, Mosheh Avigdor | bKet 111a | 121 | bKet 111a | 4 | nations like ass; talmudic nationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 461 | Amiel, Mosheh Avigdor | Dt 23:21 | 121 | Dt 23:21 | 1 | lend with interest to foreigner; talmudic nationalism; Acc to Maimonides doesn't aply to nations | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 462 | Amiel, Mosheh Avigdor | bGit 47a | 122 | bGit 47a | 1 | Gentiles have no right to own land in Israel; talmudic nationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 463 | Amiel, Mosheh Avigdor | bYeb 47b | 122 | bYeb 47b | 1 | converts like psoriasis; talmudic nationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 464 | Amiel, Mosheh Avigdor | bSan 044a | 122 | bSan 044a | 1 | Jew thou sins a Jew; talmudic nationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 465 | Amiel, Mosheh Avigdor | Zoh 3. Aharei Mot 73a | 122 | Zohar 3. Aharei Mot 73a | 1 | Israel, Torah, Holy One all one; talmudic nationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 466 | Amiel, Mosheh Avigdor | Gn 01; 02 (allusion) | 122 | Gn 01-03 | 14 | history starts with first human being; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 467 | Amiel, Mosheh Avigdor | Ex 12.02 | 122 | Ex 12.02 | 1 | Rashi asked why Torah doesn't begin with "This month shall be unto you" of out nationalism innocence | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 468 | Amiel, Mosheh Avigdor | bShab 063a | 122 | bShab 063a | 1 | verse can't depart from plain meaning | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 469 | Amiel, Mosheh Avigdor | Ex 20.11 | 122 | Ex 20.08-11 | 3 | 2 reasons for Sabbath. Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 470 | Amiel, Mosheh Avigdor | Gn 17.04 (2x) | 122, 124 | Gn 17.04 | 1 | father of multitude; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 471 | Amiel, Mosheh Avigdor | Gn 12.03 | 122 | Gn 12.01-03 | 5 | all families will be blessed; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 472 | Amiel, Mosheh Avigdor | 1Ki 08.41, 3 | 122 | 1Ki 08.41, 3 | 1 | stranger; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 473 | Amiel, Mosheh Avigdor | Is 02.02 (2x); 02.02,03 | 122, 124; 02/02-03 on 124 | Is 02.02-05 | 3 | all nations will flow; Jewish internationalism; final goal; golden age age of promise. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 474 | Amiel, Mosheh Avigdor | Is 56.07 | 122 | Is 56.07 | 1 | House prayer for all peoples; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 475 | Amiel, Mosheh Avigdor | bSuk 55b | 122 | bSuk 55b | 1 | 70 bulls for nations; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 476 | Amiel, Mosheh Avigdor | MGnR, 21.24 | 122 | MGnR 21.24 | 1 | God reminded us through Shemini Atseret that "You should sacrifice for yourselves". | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 477 | Amiel, Mosheh Avigdor | Sg 1.06 | 122 | Sg 1.06 | 1 | my vineyard I did't keep; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 478 | Amiel, Mosheh Avigdor | Jr 01.05,10 | 122 | Jr 01.05,10 | 1 | prophet unto nations; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 479 | Amiel, Mosheh Avigdor | Is 16.11 | 122 | Is 16.11 | 1 | my heart moans for Moab; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 480 | Amiel, Mosheh Avigdor | bPes 087b (2x) | 123 | bPes 87b (2x) | 1 | exile for converts; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 481 | Amiel, Mosheh Avigdor | bPes 087a | 123 | bPes 87a | 2 | exile for converts; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 482 | Amiel, Mosheh Avigdor | Zc 03.02 | 123 | Zc 03.02 | 1 | brand from fire. Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 483 | Amiel, Mosheh Avigdor | Gn 12.05 (2x) | 123 (2x) | Gn 12.05 (2x) | 1 | even before Torah many laws made known to nations. Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 484 | Amiel, Mosheh Avigdor | Gn 06.13 | 123 (2x) | Gn 06.11-13 | 3 | earth violence. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 485 | Amiel, Mosheh Avigdor | Gn 18 (allusion) | 123 | Gn 18 | 1 | Sodomites opposed to mercy; selfish; unlike rest of world who knew mercy; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 486 | Amiel, Mosheh Avigdor | bSan 097a | 123 | bSan 097-098 | 15 | SMH 2 millenia of abyss | humanity returning to that condition; all our sacrifices for nothing | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | |||||
| 487 | Amiel, Mosheh Avigdor | Ex 10.21 | 124 | Ex 10.21 | 1 | moments when even darkness may be felt | assimilationists based final goal on diaspora. | acc to prophets, misison is to fill land of Israel | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||
| 488 | Amiel, Mosheh Avigdor | Gn 12.03 | 124 | Gn 12.01-03 | 5 | all families will be blessed; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 489 | Amiel, Mosheh Avigdor | Lm 5.21 | 124 | Lm | 17 | must renew our days as of old | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 490 | Amiel, Mosheh Avigdor | bHag 09b | 124 | bHag 09b | 3 | Let Israel be poor; aroused pity among nations | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 491 | Amiel, Mosheh Avigdor | Ex 19.06 | 124 | Ex 19-24 (Allusion to Sinai) | 8 | kingdom of priests; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 492 | Amiel, Mosheh Avigdor | Ps 105.13 | 124 | Ps 105.13 | 1 | went among nations; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 493 | Amiel, Mosheh Avigdor | Is 60.03 | 124 | Is 60.01,03,21 | 4 | nations walk by your light; Jewish internationalism | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 494 | Amiel, Mosheh Avigdor | Zc 14.09 | 124 | Zc 14.09 | 1 | Lord will be One for all humanity | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 495 | Amiel, Mosheh Avigdor | Ec 07.17 | 125 | Ec 07.17 | 1 | hold one and other | Jew unique in belonging to two nations | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 496 | Amiel, Mosheh Avigdor | Lm 4.01-02 | 125 | Lm 4.01-02 | 1 | gold dim, like sons of Zion | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 497 | Amiel, Mosheh Avigdor | MExR 05.22 | 125 | MExR 05.22 | 1 | why have these evils come upon this nation? | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 498 | Amiel, Mosheh Avigdor | Dt 28.34 | 125 | Dt 28.15-69 | 6 | mad for sight of eyes. Most horrifying curse | Expression of most horrifying curse. | How to model Holocaust by Scripture? SMH. On account of our sins. As most horrifying curse. Why did God do so? Why such fury? | SMH. On account of our sins. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||
| 499 | Amiel, Mosheh Avigdor | Pr 19.03 | 125 | Pr 19.03 | 2 | foolishnes of man perverterth way | Hurban did not begin in present; catastrophe began with search for equal rights | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 500 | Amiel, Mosheh Avigdor | MGnR 42.08 | 126 | MGnR 42.08 | 1 | entire world from side of materiality, we are from other side | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 501 | Amiel, Mosheh Avigdor | Gn 02 (allusion) | 126 | Gn 01-03 | 14 | Adam from Adamah; person who didn't have earth not a human being | Equal rights did not liberate; We began to dream of nationalistic human rights; annulled ourselves; Era of national rights continues. | Judaism since Sinai a national racial entity and Nuremberg Laws confirmed what long existed. But Judaism racial in cultural not biological sense and committed to welfare of world | Palestinian Nation evil term that annuls Zionism; If only Pal Nation can dwell in Israel, then only Polish N in Poland. Can’t establish Israel on secular foundations | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||
| 502 | Amiel, Mosheh Avigdor | bBK 086a | 126 | bBK 086a | 1 | everything according to one who shames; not shamed by bite of snake | we have looked upon those who bit as as snakes as upon wretched creatures whom we pity. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 503 | Amiel, Mosheh Avigdor | MLmR 01.50 | 126 | MLmR 01.50 | 1 | youngest of seven sons said "Pity upon you, Caesar, pity upon you. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 504 | Amiel, Mosheh Avigdor | bGit 36b | 126 | bGit 36b | 1 | Those who suffer insults but do not influct them, who hear themselves reviled and do not answer back | not insulted at all, consider reproach greatest honor | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 505 | Amiel, Mosheh Avigdor | Gn 33.10 | 126 | Gn 32-33 | 10 | I have seen your face, as one seeth face of God, and thou wast pleased with me. Flatter evil | but we despised tyrants | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 506 | Amiel, Mosheh Avigdor | bSot 11b | 126-127 | bSot 11b | 1 | Israelites flourished in Egypt and | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 507 | Amiel, Mosheh Avigdor | Ps 129.03 | 127 | Ps 129.03 | 2 | plowers plowed upon my back | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 508 | Amiel, Mosheh Avigdor | Ez 16.07 | 127 | Ez 16.07 | 1 | increase as growth of field | Israel flourishes | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 509 | Amiel, Mosheh Avigdor | bAvZ 53b | 127 | bAvZ 53b | 1 | With idoltry of idolaters, just an annulment wouldhave sufficed | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 510 | Amiel, Mosheh Avigdor | bBM 083b | 127 | bBM 083b | 1 | let owner of vineyard come and weed out thorns | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | A Treasured Nation: Nationality and Humanity according to Judaism's World View, Tel Aviv, 1942, 1943 | ||||||
| 511 | Amiel, Mosheh Avigdor | bAvZ 35b | 127-128 | bAvZ 35b | 1 | decreed against heathens on account of other matter | Hitler's era begain in 1933 with Nuremberg Laws, implemented decrees we decreed. 18 decrees agreed in principle by Beith Shammai and Hillel | When did Hitler's era begin? What was unique about way he treated us? | Hitler's era begain in 1933 with Nuremberg Laws, implemented decrees we decreed. 18 decrees agreed in principle by Beith Shammai and Hillel; assimilationists and nationalists cried over 18 Nuremberg laws. Hitler annulled decrees others made with us. They (other nations) treated us as human beings like all. Nation like all. (Hitler treated us as unique. Anticipates H. Arendt's views. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||
| 512 | Amiel, Mosheh Avigdor | Nm 14.01 | 128 | Nm 14.01 | 1 | people wept | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 513 | Amiel, Mosheh Avigdor | MNmR 16.20 | 128 | MNmR 16.20 | 2 | Israel wept on 9th Av. I will fix for you permanent weeping. Decreed Temple to be destoryed and Israel exiled | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 514 | Amiel, Mosheh Avigdor | Lm 1.02 | 128 | Lm | 17 | She weeps. No one comforts | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 515 | Amiel, Mosheh Avigdor | Nm 13.33 | 128 | Nm 13.33 | 1 | Nephilim. . . in our sight as grasshoppers | Hitlers in earlier gens of exile | How to model Holocaust by Scripture? Hitler as Nephilim that scared spies. | our crying over Nuremberg like that of Nm 13.33 | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||
| 516 | Amiel, Mosheh Avigdor | Gn 33.10 | 128 | Gn 32-33 | 10 | Jacob flattered evil | Hitlers in earlier gens of exile | How to model Holocaust by Scripture? Hitler as Esau whom Jacob flattered. | no more disgrace than to be injured by malicious animal | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||
| 517 | Amiel, Mosheh Avigdor | Joel 3.03 | 128 | Joel 3.03 | 1 | blood, fire, pillars of smoke | victims without number | assimilationism will not be revived | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||
| 518 | Amiel, Mosheh Avigdor | Gn 02.07 | 128 | Gn 01-03 | 14 | God lives as eternal response to that system | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | ||||||
| 519 | Amiel, Mosheh Avigdor | Ez 20.32-33 (2x) | 129 (33 = 2x) | Ez 20.32-33 | 9 | We will be as nations. | nationalism has positive features. Realizes third section of commandments of Torah which cover relations of Israel to his nation. But among us world view of secular nationalism is perverted | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 520 | Amiel, Mosheh Avigdor | bBB 74a | 129 | bBB 74a | 1 | in 200 sum of 100 included; holiness contains secular | holy nation can't be changed into secular. We can't make nation of Israel in Land like all nations | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 521 | Amiel, Mosheh Avigdor | bShab 089a | 129 | bShab 088a-b | 9 | All nations hate us since we stood on Sinai. | We have no right to exist save as holy nation. Our land has no right to exist save as holy land. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | To the Perplexed of the Era: A Chapter of Observations about the Essence of Judams, Jerusalem, 1943. | |||||
| 522 | Amiel, Mosheh Avigdor | bPes 028a | 131 | bPes 28a | 1 | when arrow maker is slain by own arrow, he is paid with the clue which his own hand wound | corrupted nation under Hitler establish nationality on basis of race; from this comes all persecution | justice taking effect upon us | Evil root of white paper (limited aliyah) is term "Palestinian nation" instead of nation of Israel in Land of Israel | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | |||
| 523 | Amiel, Mosheh Avigdor | bKet 055b | 131 | bKet 055b | 1 | made him ride on two harnessed horses | British White Paper tears away Balfour. | those who established Judaism on secular nationalism were evasive about Jewish nationalism in exile and Land. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | ||||
| 524 | Amiel, Mosheh Avigdor | bMeg 013a | 131 | bMeg 013a | 1 | anyone who denies idolatry is called a Jew | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | ||||||
| 525 | Amiel, Mosheh Avigdor | Dt 07.06 | 132 | Dt 07.06-08 | 4 | Chosen as treasure; You are a holy people. | by lifting ourselves to highest moral leel we will also lift nations | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | |||||
| 526 | Amiel, Mosheh Avigdor | Lm 3.40 | 132 | Lm | 17 | let us search and return to Lord | era terrible even for pious | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | |||||
| 527 | Amiel, Mosheh Avigdor | bBB 08a | 132 | bBB 08 | 3 | entire catastrophe for sake of Israel | primary reason for all catastrophes upon world has been hatred for Israel by known tyrants | need to show that all blessings come for sake of Israel also | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | ||||
| 528 | Amiel, Mosheh Avigdor | Gn 12.03 | 132 | Gn 12.01-03 | 5 | all families will be blessed. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | ||||||
| 529 | Amiel, Mosheh Avigdor | Is 60.21 | 132 | Is 60.01,03,21 | 4 | people will be righteous | we are to keep all 613 comm so nations will keep at least Noahide. | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | |||||
| 530 | Amiel, Mosheh Avigdor | Is 11.09 | 132 | Is 11.09 | 1 | earth will be full of know as waters cover sea | Europe, Lithuania> Israel | 1883-1946 | encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/amiel-moshe-avigdor | Ultra-Orthodox | 1939 British Whiole Paper and Nazi Red Paper | ||||||
| 531 | Sarna, Yehezkel | Is 22.12 (2x) | 134 (2x) | Is 22.12 | 1 | Weeping and mourning; call for penitent return; Unpacked again Lord calls for weeping; in MLmR 01.01 | Weeping only God knows over destruction of Temple and so now. Comparable. To weeping over Shoah must bend ears to heed voice that calls from heaven. | Why does God call for weeping and mourning? Amidah (Silent) What is the significance of weeping and mourning? How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping? | A weeping and mourning whose depth and degree neither prophet nor angel can understand, for which God Himself calls in all His glory. We are called because in hearkening to this terrible calling, we are made into an example of what is transpiring above. LMH. Lamentation. All laws and customs observed on 9thAv an example of what is transpiring above. | Revelation of Anguish Above in Chariot’s descent to Ezekiel & exiles in Bab. Must imagine joy of Israelites at Chebar; Not worthy to see exile of Shekhinah of God with us in our exile; LMH. Lamentation. All laws and customs observed on 9thAv an example of what is transpiring above. | Christological import. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |
| 532 | Sarna, Yehezkel | Is 50.03 | 134 | Is 50.03 | 1 | clothe heaven with blackness, make sackcloth their covering; in MidrEykhahR 01.01 | Purpose of catastrophe Shoah, penitent return | What is purpose of catastrophe and mourning? | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 533 | Sarna, Yehezkel | Joel 4.15 | 134 | Joel 4.15 | 1 | sun and moon black, stars withdraw shining in MLmR 01.01 | How to model Holocaust by Scripture? Mourning, Lamentations. | LMH. God surrounded by images of lament and catastrophe. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 534 | Sarna, Yehezkel | Dn 07.09 | 134 | Dn 07.09 | 1 | thrones, ancient of days sat; in MLmR 01.01 | How to model Holocaust by Scripture? Mourning, Lamentations. | LMH. God surrounded by images of lament and catastrophe. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 535 | Sarna, Yehezkel | Nah 1.03 | 134 | Nah 1.03 | 1 | travels in whirlwind and storm, clouds dust of feet; in MLmR 01.01 | How to model Holocaust by Scripture? Mourning, Lamentations. | LMH. God surrounded by images of lament and catastrophe. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 536 | Sarna, Yehezkel | Lm 2.17 | 134 | Lm | 17 | Lord did what devised bitsa emrato = rent his purple garments; in MLmR 01.01 | How to model Holocaust by Scripture? Mourning, Lamentations. | LMH. God surrounded by images of lament and catastrophe. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 537 | Sarna, Yehezkel | Lm 3.28 | 134 | Lm | 17 | let him sit alone and keep silence; in MLmR 01.01 | How to model Holocaust by Scripture? Mourning, Lamentations. | LMH. God surrounded by images of lament and catastrophe. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 538 | Sarna, Yehezkel | MLmR 01.01 | 134 | MLmR 01.01 | 1 | Angels cry: valiant. Weaves Isa 50:3, Jo 4:15, Dn 7:9. . . | Unique, incomparable. | How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping? | All manifestations of anguish and mourning are according to that person's ability. Nothing in comparison with the catastrophe | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 539 | Sarna, Yehezkel | Jr 08.23 (2x) | 135; 137 | Jr 08.23 | 1 | Oh that my head were waters, eyes fountai of tears to weep for slain of daughter of my people; slain of daughter of my people | Why were angels told not to celebrate Exodus? Doesn't that contradict redemption? | God shoud recreate Jeremiah with head of water and eyes fount of tears. But not even tears of Jeremiah, each of which split heavens, express anguish | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 540 | Sarna, Yehezkel | Ps 080.06 | 135 | Ps 080.06 | 1 | tears to drink in large measure; not three but one third, shalish, Esau wept and was rewarded, how much more us? MidrTeh 80.04 | How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping? | tears of Esau earned dominion over world; how much more our tears? | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 541 | Sarna, Yehezkel | MPs 80.04 | 135 | MPs 80.04 | 1 | tears to drink in large measure; not three but one third, shalish, Esau wept and was rewarded, how much more us? MidrTeh 80.04 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 542 | Sarna, Yehezkel | bShab 133b | 135 | bShab 133b | 1 | as he is merciful be merciful; no comparison between human and divine | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 543 | Sarna, Yehezkel | Jr 13.17 | 135 | Jr 13.17 | 2 | my soul will weep in secret for your pride; bec pride taken away. Divine Sorrow | How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping? | LMH. Lamentation. Also Jeremiah's Lamentation. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 544 | Sarna, Yehezkel | Zohar 02 Shemot 02b | 135 | Zohar 02 Shemot 02b | 1 | weaves together Eze 1:3-Isa 43:14 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 545 | Sarna, Yehezkel | Ez 01.03 | 135 | Ez 01-02 | 2 | acc to Zohar: Ezek revealed bec he had permission | How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping? | acc to Zohar whoever used to suffering anguish bears it; so Jacob in all his days, so children of Jacob in Egypt; so exile in Babylon; when descended heavens opened and spirit of prophecy rested on Ezekiel; Zohar, 02 Shemot 2b | Revelation of Anguish Above; all revelations of chariot to Ezekiel were revelation of prophecy about chariot. God revealed His descent to Ezekiel with His chariot. Descended to be with children of Israel in troubles and console them and mitigate exile | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 546 | Sarna, Yehezkel | Is 33.07 | 136 | Is 33.07 | 1 | Angels cry: valiant; envoys of peace weep; | Hurban, Teshuvah, Geulah | How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping and angelic weeping? | fury (Haman) leads to love | Impossible to reveal His affliction. LW, not L’ | Impossible to encircle mourning entirely bcause greater than intellect’s grasp and deeper than our normal feelings | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |
| 547 | Sarna, Yehezkel | Ps 137.01 | 136 | Ps 137 | 3 | Cry in exile | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 548 | Sarna, Yehezkel | Is 43.14 | 136 | Is 43.14 | 2 | for your sake I have sent to Babylon and will bring down all as fugitives; refers to divine chariots and camps | How to model Holocaust by Scripture? Mourning, Lamentations. What is meaning of call for weeping and angelic weeping? | Chrostological import. Chariot = Descent of Divine Solidarity and Empathy. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 549 | Sarna, Yehezkel | Is 63.09 | 136 | Is 63.09 | 6 | In all their affliction he was afflicted. | Command to return on Yom Kippur for free will | Suffering. How possible to bear? With Heavenly Assistance (grace?); Suffering. Divine. God suffers with Israel. | in all their affliction = his affliction; Written "not" lamed aleph but read "his" lamed vav. Greatest affliction before God is the "no" (concerning God's) affliction. | Instead of envisioning God's "I will be with him in trouble" in His descent with whole host of heaven and whole chariot, we only see terrible hiding of his face. | Chrostological import. Chariot = Descent of Divine Solidarity and Empathy. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |
| 550 | Sarna, Yehezkel | Ps 091.15 | 136 | Ps 091.15 | 3 | I will be with him in trouble | Suffering and Lamentation. What is mystery of? How to model Holocaust by Scripture? | SMH. Lamentation. Secret concealed in laws of mourning for destruction of Temple. To plumb depths of ways of God, His trouble, trouble of Israel, walk in His paths. As He mourns so we mourn. Then with expression of mourning our souls will find profound consolation. | Secret concealed in laws of mourning for destruction of Temple. To plumb depths of ways of God, His trouble, trouble of Israel, walk in His paths. As He mourns so we mourn. Then with expression of mourning our souls will find profound consolation. | Christological import. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||
| 551 | Sarna, Yehezkel | Am 8.10 | 137 | Am 8.10 | 1 | "mourning as for only son" = our mourning. | No prior example of this mourning in world in any nation or language even in our nation. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||||
| 552 | Sarna, Yehezkel | Ps 044.23 (2x) | 137 (2x) | Ps 044 | 10 | sheep for the slaughter; | unparalleled. | Why description "sheep to slaughter"? Has the world ever seen even sheep brought to such terrible slaughter? How to model Holocaust by Scripture? | SMH. Sacrifice. Sanctification of the Name. The expression alludes to the peace of mind of Israelites who gave souls in sanctification of God's name. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 553 | Sarna, Yehezkel | MLmR Intro 34 | 137 | MLmR Intro 34 | 1 | Jer collected and kissed fingers | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 554 | Sarna, Yehezkel | Jr 06.26 (2x) | 137 (2x) | Jr 06.26 | 1 | mourn as for only son (child) | unimaginable catastrophe | How to model Holocaust by Scripture? How can we imagine Holocaust? To what can we compare it? | SMH. Lamentation. can't imagine catastrophe, hence appropriate advice is as written in Jer 6:26; everyone must mourn, no Israelite who doesn't have a share in it; impossible to encircle it | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 555 | Sarna, Yehezkel | Lm 2.13 | 137 | Lm | 17 | disaster "great like the sea" can't be absorbed by ideas | unimaginable catastrophe | How to model Holocaust by Scripture? How can we imagine Holocaust? To what can we compare it? | SMH. Lamentation. can't imagine catastrophe, hence appropriate advice is as written in Jer 6:26; everyone must mourn, no Israelite who doesn't have a share in it; impossible to encircle it | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 556 | Sarna, Yehezkel | Lm 5.21 | 138 | Lm | 17 | turn that we turn | Does Holocaust have a divine purpose? Is there a purpose to the catastrophe? | yes, penitent return; no catastrophes are accidental | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 557 | Sarna, Yehezkel | Dt 28.69 | 138 | Dt 28.15-69 | 6 | all catastrophes rooted in "these are the words of the covenant" | scripture full of catastrophes poured out upon us during the "footsteps of the Messiah" | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||||
| 558 | Sarna, Yehezkel | Dt 04.30 (8x) | 138 (2x); 139 (3x), 144 (2x), 145 | Dt 04.30 | 3 | in thy distress, when all these things come upon the, in the end of days you will return; in your distress. . . Thou shalt return; you will return in thy distress (Nah) בַּצַּ֣ר לְךָ֔ וּמְצָא֕וּךָ כֹּ֖ל הַדְּבָרִ֣ים הָאֵ֑לֶּה בְּאַחֲרִית֙ הַיָּמִ֔ים וְשַׁבְתָּ֙ עַד־יְהוָ֣ה אֱלֹהֶ֔יךָ וְשָׁמַעְתָּ֖ בְּקֹלֽוֹ׃ | Does Holocaust have a divine purpose? Is there a purpose to the catastrophe? How to understand Holocaust by Scripture? As prompt to repentance; What is the purpose of experiencing such distress? | penitent return is answer; every day is Yom Kippur; YK up to individual; in our day commandment to do penitent; has a promise. Promise of redemption; opens threshold in heart of individual and community until brings to thou shalt return in thy distress contains secret = heavenly assistance; distress has to be real; | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 559 | Sarna, Yehezkel | bSan 097b (2x) | 138, 145 | bSan 097-098 | 15 | if Israel repents will be redeemed if not not, God will put king whose decrees worse than Haman's and Israel will repent; Messiah still prevented from coming, Rashi | What prevents Messiah from coming? | Our spirits should not fall | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 560 | Sarna, Yehezkel | jSan 97b | 138 | jSan 97b | 1 | but certain that redempton will come since Holy one promised. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 561 | Sarna, Yehezkel | jTa'an 03a | 138 | jTa'an 03a | 1 | certain that penitent return will come at end of days | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 562 | Sarna, Yehezkel | Dt 30.01-03 | 138 | Dt 29.09-31.30 | 11 | when all these things come upon thee and you return. . . Then Lord will turn thy captivity, Maimonides on in MT Hteshuvah 7, H5 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 563 | Sarna, Yehezkel | Ez 20.33 | 138 | Ez 20.32-33 | 9 | mighty hand outstretched arm fury; contradiction, why doesn't redemption come with love? | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 564 | Sarna, Yehezkel | Lit. Amidah silent standing | 138 | Lit. Amidah | 8 | bring redeemer to children's children for sake of His Name with love; redemption should come with love | Why does redemption involve such fury? | overflowing fury comes out of love and guides to love | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 565 | Sarna, Yehezkel | Ez 20.37 | 138 | Ez 20.37 | 1 | rod and covenant; both true | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 566 | Sarna, Yehezkel | Ez 20.41, 44 | 139 | Ez 20.41, 44 | 1 | with sweet savor will I accept you | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 567 | Sarna, Yehezkel | bSan 105a (2x) | 139 (2x) | bSan 105a | 1 | let Merciful rage against us with fury but redeem us; so Rashi | A great question: how possible for perverse generation to be worthy of returning in penitent return on level previous generation couldn't attain? | answer is secret of heavenly assistance | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 568 | Sarna, Yehezkel | Ps 090.03 | 139 | Ps 090.03 | 1 | return children | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 569 | Sarna, Yehezkel | MSgR 5.3 | 139 | MSgR 5.3 | 1 | Every needle eye turns into a threshold which opens as to a great hall, of a dimension impossible to attain in good and tranquil days | What is the purpose of experiencing such distress? What is the meaning of lamentation? | no comparison between scholar who doesn't feel it and one who does. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 570 | Sarna, Yehezkel | Is 59.19 | 139 | Is 59.19 | 2 | distress like a flood which the breath of the Lord driveth in bSan 98a | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 571 | Sarna, Yehezkel | Is 59.20 (2x) | 139, 140 | Is 59.20 | 1 | redeemer will come to Zion in bSan 98a | Distress opens heart | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||||
| 572 | Sarna, Yehezkel | Is 60.21 | 139 | Is 60.01,03,21 | 4 | people shall be righteous bSan 98a | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 573 | Sarna, Yehezkel | Is 59.61 | 139 | Is 59.61 | 1 | saw no man, astonished no intercessor bSan 98a | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 574 | Sarna, Yehezkel | Is 48.11 2x | 139 (2x) | Is 48.11 | 1 | for mine own sake will I do it bSan 98a | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 575 | Sarna, Yehezkel | bSan 098a | 139 | bSan 097-098 | 15 | all exhausted, no person awakened to attach to Lord. Gen guilty, God will do it | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 576 | Sarna, Yehezkel | Is 32.15 | 139 | Is 32.15 | 1 | God will pour out spirit from on high upon them. Spirit will pine for them until they return | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 577 | Sarna, Yehezkel | bYoma 69b (8x) | 140 (2x), 141 (5x), 143 | bYoma 69b | 5 | His mighty deeds lie in suppressing His wrath, extending long suffering to wicked. Therein his awful powers. Were it not. . How could one nation survive? See Rashi; p. 143: Neh cried over idolatry asked for mercy, subdued it and received reward | Which generation was free of idolatry? | No generation except Nehemiah's uprooted idolatry; in generation of Messiah, evil inclination of idolatry will be annulled+J635:J641 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 578 | Sarna, Yehezkel | Dt 10.17 (2x) | 140 | Dt 10.17 | 3 | Crown. great God, mighty, awful; attributes | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 579 | Sarna, Yehezkel | Jr 51:51 (allusion) | 140 | Jr 51:51 | 1 | strangers destroying sanctuary (omitted awful) but perhaps allusion is to Jer 32:16f. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 580 | Sarna, Yehezkel | mAv 01.01 | 140 | mAv 01.01 | 1 | men of Great Assembly established Torah and worhship which is prayer | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 581 | Sarna, Yehezkel | bMeg 017b | 140 | bMeg 017b | 1 | men of Great Assembly established Torah and worhship which is prayer | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 582 | Sarna, Yehezkel | Ex 15.14 | 140 | Ex 15 | 13 | Moses spoke of might and awfulness when all saw; principle only to recite three attributes Moses recited | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 583 | Sarna, Yehezkel | Ps 118.16 | 140 | Ps 118.15-17 | 3 | right hand valiant | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 584 | Sarna, Yehezkel | bBer 033b | 140 | bBer 033b | 3 | we recite three attributes that Moses did, otherwise wouldn't | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 585 | Sarna, Yehezkel | Jr 32.16 | 140 | Jr 32.16ff | 3 | I prayed unto Lord. . . | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 586 | Sarna, Yehezkel | Ps 108.12 | 141 | Ps 108.12 | 1 | have you cast us off? | What is the greatest deed of the Men of the Great Assembly which ensured Judaism's survival? Whatis their crown? | Men of Great Assembly after destruction established praises of might and awfulness in prayers as Moses established. Greatest deed. Returned praise due to God in every situation. Had Israel gone into exile without recognizing this, they might not have continued to exist, as as Bar Daroma said prayer in bitterness, and so returned crown to its glory | return of this crown is return of children of Israel to their heavenly father. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 587 | Sarna, Yehezkel | bGit 57a | 141 | bGit 57a | 1 | have you cast us off? | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 588 | Sarna, Yehezkel | Dt 07.07-08 | 142 | Dt 07.06-08 | 4 | Lord did not choose you because you were more in numer but because Lord loved you. . And because of oath to fathers. He redeemed you. Nahmanides. No other reason than we know to endure with our love for Him through everything which comes upon us from him | Why did God choose us? | Nahmanides: because we choose him no matter what we endure | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 589 | Sarna, Yehezkel | Dt 32.26-27 | 142 (v 26 2x) | Dt 32 | 11 | (Ha'azinu) I thought I would make an end of them. . . Were it not that I dreaded the enemies provocation lest their adversaries say | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 590 | Sarna, Yehezkel | Ps 023.04 | 142 | Ps 023.04 | 1 | you rod and staff comfort me. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 591 | Sarna, Yehezkel | Ps 101.01 | 142 | Ps 101.01 | 1 | I wll sing of your mercy and justice | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 592 | Sarna, Yehezkel | Sg 5.07 | 142 | Sg 5.07 | 1 | smote me, wounded me. . . Troubles increase, call out of depths | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 593 | Sarna, Yehezkel | Is 48.12 | 142 | Is 48.12 | 1 | hearken to me O Jacob; God calls out those who are killed | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 594 | Sarna, Yehezkel | Ps 044.23 | 142 | Ps 044 | 10 | for your sake we are killed | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 595 | Sarna, Yehezkel | Jb 13.15 | 142 | Jb | 41 | though he slay me yet I will turst in Him; הֵ֣ן יִ֭קְטְלֵנִי (לֹא) [ל֣וֹ] אֲיַחֵ֑ל אַךְ־דְּ֜רָכַ֗י אֶל־פָּנָ֥יו אוֹכִֽיחַ׃ (Job 13:15 WTT) | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 596 | Sarna, Yehezkel | Lm 5.03 | 142 | Lm | 17 | we are become orphans and fatherless | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 597 | Sarna, Yehezkel | Jr 03.22 | 143 | Jr 03.14, 22 | 5 | return backsliding children | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 598 | Sarna, Yehezkel | Hos 14.05 | 143 | Hos 14.05 | 2 | I will heal their backsliding | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 599 | Sarna, Yehezkel | Sg 5.04 | 143 | Sg 5.04 | 1 | my heart moved for him. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 600 | Sarna, Yehezkel | Sg 8.07 | 143 | Sg 8.06-09 | 3 | If man would give all substance for love | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 601 | Sarna, Yehezkel | MAgGn, 84.02 | 143 | MAgGn, 84.02 | 1 | texts from Is 48.12 to Sg 8.07 above. | Conversation of love in all generation | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||||
| 602 | Sarna, Yehezkel | Nh 09.04 | 143 | Nh 09.04 | 1 | Cried with loud voice; Rashi: to see woe of idolatry | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 603 | Sarna, Yehezkel | Dt 30.06 (2x) | 143, 144 | Dt 29.09-31.30 | 11 | Lord will circumcize heart; means not to lust or desire | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 604 | Sarna, Yehezkel | bYoma 09b | 144 | bYoma 09b | 2 | Why First Temple destroyed? Idolatry, incest, shedding of blood. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 605 | Sarna, Yehezkel | Ex 19.17 | 144 | Ex 19.16-19 | 1 | stood at nether part of mt. | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 606 | Sarna, Yehezkel | bShab 088a (2x) | 144 (2x) | bShab 088a-b | 9 | God hung mt over them; see Rashi | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 607 | Sarna, Yehezkel | Est 09.27 | 145 | Est | 18 | Jews ordained and took it; confirmed what accepted long before to do; did out of fear | When did Israel merit to accept Torah out of love? | In days of Mordekhai and Esther, out of love for miracle done for them? Why? Implication seems to be that generation of Holocaust that did not experience miracle but accepted Torah nonetheless and did it out of love greatly fuflilled commandment (restored crown). | rabbinic sages revealed secret of the matter in bMeg 14a on Est 4:3 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||
| 608 | Sarna, Yehezkel | Est 04.03 | 145 | Est | 18 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | |||||||
| 609 | Sarna, Yehezkel | bMeg 014a | 145 | bMeg 014a | 2 | removal of Ahasuerus' ring did more than 48 prophets and 7 prophetesses | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 610 | Sarna, Yehezkel | MLmR 4.27 | 145 | MLmR 4.27 | 1 | removal of Ahasuerus' ring did more than 48 prophets and 7 prophetesses | What is the greatest deed of this generation? | unfortunate generation, which was in terrible danger of death, for which God's face hiding, worthy of receiving Torah out of love. Through suffering we receive it from love | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 611 | Sarna, Yehezkel | bSan 097a | 145 | bSan 097-098 | 15 | SMH end of days began with destruction of First Temple; | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||||
| 612 | Sarna, Yehezkel | Dt 32.26-27 | 145 | Dt 32 | 11 | When he sees their stay is gone and there is none remaining | How to model Holocaust on scripture? On account of our sins. Song of Moses | SMH. Song of Moses One cannot compare mercy to first generation from that given to ours | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 613 | Sarna, Yehezkel | Dt 30.01, 02 | 145 | Dt 29.09-31.30 | 11 | When all these things come upon thee and you return. . . | How to model Holocaust on scripture? On account of our sins. Song of Moses | No one to rely on except our Father in heaven. This generation has drunk cup of bitterness of the birth pangs of the Messiah for it will be fulfilled Dt 30:1-2 | Europe, Belarus > Jerusalem 1929 | 1889-1969 | https://en.wikipedia.org/wiki/Yechezkel_Sarna anti Zionist Agudath Yisrael https://en.wikipedia.org/wiki/Agudat_Yisrael | Ultra-Orthodox | Toward Penitent Return and Restoration. . . 4 Dec 1944 | ||||
| 614 | Harlap, Yaakov Mosheh | Ps 135.04 | 147 | Ps 135.04 | 1 | Lord chose Jacob for self and Israel for own treasure; mutual choice eternal | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 615 | Harlap, Yaakov Mosheh | Ml 3.06 (3x) | 147 (3x) | Ml 3.06 | 2 | I Lord change not; and ye sons of Jacob not consumed; I change not | What function does contraction (suffering) serve? | Israelites through all contractions and disappearance of holy light, always holy and pure | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Waters Sublime: From the Sources of Salvation | |||||
| 616 | Harlap, Yaakov Mosheh | bHag 15b | 147 | bHag 15b | 3 | My head is heavy | What does Shekhinah say during people's wanderings? | I will be with him. | Here all revelations of Shekhinah radically contracted; glory, splendor, majesty deeply concealed; greatest trouble for her is that she is not able to reveal her glory, majesty, kingdom | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Waters Sublime: From the Sources of Salvation | ||||
| 617 | Harlap, Yaakov Mosheh | Ps 091.15 | 147 | Ps 091.15 | 3 | I will be with him in trouble | What does Shekhinah say during people's wanderings? | I will be with him | Here all revelations of Shekhinah radically contracted; glory, splendor, majesty deeply concealed; greatest trouble for her is that she is not able to reveal her glory, majesty, kingdom | Christological import. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Waters Sublime: From the Sources of Salvation | |||
| 618 | Harlap, Yaakov Mosheh | Ex 20.02 | 147 | Ex 20.02 | 1 | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Waters Sublime: From the Sources of Salvation | ||||||||
| 619 | Harlap, Yaakov Mosheh | Dt 31.18 | 147 | Dt 31.16-21 | 9 | SMH. Hiding of Face; Hester Panim | Why is silence a fence around wisdom? Essence of silence is to clear place for wisdom. Torah received by silence of all winds. | goal of souls is to find complete word of God in luminous aspect | To find word of God in luminous aspect is goal of Israelite soul. = Torah / Prophecy = Revelation of Teachings of Messiah = of end time awaking; attaining level of Jacob; | Exiles not gathered in except by merit of Isaac. | Rev cont’d. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |
| 620 | Harlap, Yaakov Mosheh | Ps 090.02 | 147 | Ps 090.02 | 1 | From everlasting you are God | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Waters Sublime: From the Sources of Salvation | |||||||
| 621 | Harlap, Yaakov Mosheh | Is 45.15 | 147 | Is 45.11, 15; 54.08 | 7 | SMH Hester Panim.. Hiding of the Face; Eclipse of God you are a God who hides | Those who see God’s glory are destroyed; Impossible to receive light from Messiah without a sheath. Light of Messiah son of Joseph, = secret of higher and hidden shadows; All elevated to level of Isaac. Light of God’s delight proceeds to be revealed in all power of His holiness. We are called to diminish anguish of Shekhinah and declare in great voice that we are content in suffering, ready to ascend the altar in sanctification of the Name. Pyre, = altar of Isaac, became a nation, a whole people. Shadows from hidden dimension out to hide light, and shadows to benefit light | Order of Redemption revealed once revelation begins on its path. All growth from sowing. Order of every higher revelation like sowing where seed is buried in bowels of what is hidden. From there emerges. In material realm, different lengths in womb of time, so in spiritual revelations. Different time lengths to concealment, to secret of “pregnancy” and development. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 622 | Harlap, Yaakov Mosheh | Sg 8.06 | 148 | Sg 8.06-09 | 3 | flame of Lord within Israel | Suffering. What is purpose of? | To create merit of experiencing light of redemption. Present world not worthy yet of light of redemption | World not worthy yet of light of redemption | Before Esther, revelation of miracles. From Esther, nature began to awaken. = capacity of being the means between miracle and nature and of their joining together. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||
| 623 | Harlap, Yaakov Mosheh | Ps 084.03 | 148 | Ps 084.03 | 1 | my soul yearns for courts of God; reverence internal to people | What are the prerequisites for seeing God? How is this relevant to Holocaust? | Many fell dead because of flash of light. Reverence for God and yearning internal to soul of Jewish people. Yearning united them with God in death. | Many fell dead because of flash of light | Miracle = hidden nature. Shouldn’t rely on it. Should rely on nature revealed in holy splendor. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||
| 624 | Harlap, Yaakov Mosheh | Ps 132.05 | 148 | Ps 132.05 | 1 | Until I find dwelling place for Lord, Mighty One of Jacob | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 625 | Harlap, Yaakov Mosheh | Am 8.12 | 148 | Am 8.12 | 1 | wander from sea to sea to seek word of Lord (Halakhah) and end time | word of Lord is law, prophecy, end time, revelation of the teachings of the Messiah | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||||
| 626 | Harlap, Yaakov Mosheh | bShab 138b (4x) | 148 (4x) | bShab 138b | 2 | entire goal of souls of Israel to be found complete, to fulfill word of God in all its luminous aspect | What is goal and desire of Israelite soul? | entire goal of souls of Israel to find complete word of God in all its luminous aspect; | entire goal of souls of Israel to find complete word of God in all its luminous aspect; | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 627 | Harlap, Yaakov Mosheh | MEcR 11.07 | 148 | MEcR 11.07 | 1 | Our Torah insignificant compared to Torah of Messiah | Torah will not change, when profundity of torah's holy secrets revealed, all concepts of present will become insignificant in comparison to concept revealed in light of Messiah | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||||
| 628 | Harlap, Yaakov Mosheh | Gn 28.16 (2x) | 148 (2x) | Gn 28.16 | 1 | and Jacob awaked, Surely Lord in this place. | and he concealed it. Sheath needed | revelation of end time matter of awakening from sleep and slumber = 1/60th of death | After radiant paths of harmony between miracle and nature revealed in flahses. Revealed only at point of kindling. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 629 | Harlap, Yaakov Mosheh | Gn 28.12 | 148 | Gn 28.12 | 1 | God ascending and descending | grasped negative (far) and positive (in this place); here gateway to heaven | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||||
| 630 | Harlap, Yaakov Mosheh | Lv 16.17 | 148 | Lv 16.17 | 1 | no man in tent of meeting (no angel with face of man) | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 631 | Harlap, Yaakov Mosheh | Ez 01.10 | 148 | Ez 01-02 | 2 | angels with face of man | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 632 | Harlap, Yaakov Mosheh | jYoma 07.02 | 148 | jYoma 07.02 | 1 | angels with face of man | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 633 | Harlap, Yaakov Mosheh | Tanhuma, Nm, 17 | 149 | Tanhum Nm 17 | 1 | terrible troubles | How to model Holocaust by Scripture? SMH. Priestly devotion. | SMH. People like priests who carried ark of covenant. transitional period, shocking decline of nation because of grandeur of their holiness, faces turned in true devotion to living God in search of word and glory; like levites who carried ark of Covenant | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 634 | Harlap, Yaakov Mosheh | Ez 08.15 | 149 | Ez 08.15 | 1 | no Levites among ppl and priests | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 635 | Harlap, Yaakov Mosheh | Ex 33.20 | 149 | Ex 33.19-20 | 4 | Can't see God and live | Suffering. What is purpose of? | Through suffering God refines and purifies. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 636 | Harlap, Yaakov Mosheh | Is 52.08 | 149 | Is 52.08 | 1 | eye to eye see return | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 637 | Harlap, Yaakov Mosheh | Ps 048.15 | 149 | Ps 048.15 | 1 | God wil guide us eternally | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 638 | Harlap, Yaakov Mosheh | Is 25.09 | 149 | Is 25.09 | 1 | We will be glad and rejoice in His salvation | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 639 | Harlap, Yaakov Mosheh | Ps 027.04 | 149 | Ps 027.04 | 1 | behold graciousness of Lord and visit early His Temple | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 640 | Harlap, Yaakov Mosheh | Ex 06.01 | 149; 151 | Ex 06.01-03 | 2 | Be tranquil do not enquire into my attributes; we must not become ensnared enquiring into intentions of Holy one (Rashi on Ex 6:1) | Should we pry into divine intentions and question God? | we must not become ensnared into "inquiring into intentions of Holy One" Rashi on Ex 6:1 | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 641 | Harlap, Yaakov Mosheh | Is 40.01-02 | 149 | Is 40.01-02 | 4 | Comfort ye | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 642 | Harlap, Yaakov Mosheh | Lv 10.03 | 149 | Lv 10.01-03 | 4 | Through those close to me I will be sanctified and glorifed before all | Suffering. What is purpose of? What is purpose and meaning of death? | Death unites to God | you are all now at level of Nadav and Avihu who drew near to God and died; Torat Kohanim, Sifra 8:23 | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 643 | Harlap, Yaakov Mosheh | ToratKohanim, Sifra 08.23 | 149 | ToratKohanim, Sifra 08.23 | 1 | Moses recognized superior sanctity of Nadab and Abihu for being consumed | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 644 | Harlap, Yaakov Mosheh | Ps 102.17 | 149 | Ps 102.17 | 1 | when Lord built up Zion, appeared in glory | Suffering. What is purpose of? What is purpose and meaning of death? | Death unites to God | our souls annihilated to see King | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 645 | Harlap, Yaakov Mosheh | Is 27.13 | 149 | Is 27.13 | 2 | day will come when dispersed in Assyria, Egypt will worship in Jerusalem | prophecy of return to Zion | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||||
| 646 | Harlap, Yaakov Mosheh | Is 41.13-14 | 149 | Is 41.13-14 | 1 | I hold your right hand, fear not, I help thee. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 647 | Harlap, Yaakov Mosheh | MExR 29.09 | 150 | MExR 29.09 | 1 | no bird chirped, flew, no donkey brayed (at receptoin of Torah) | why is silence a fence round wisdom? How does silence bring consolation? | all senses silenced at reception of Torah. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 648 | Harlap, Yaakov Mosheh | Ps 058.02 | 150 | Ps 058.02 | 1 | in silence speak righteousness | What spiritual experience is to be sought and which brings consolation? | opening of the mouth with Torah speech. | with Torah speech, one should feel as if one's mouth is being opened from above, moving tongue and lips; speech has aspect of initial silence | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 649 | Harlap, Yaakov Mosheh | bHul 089a | 150 | bHul 089a | 1 | Torah says "speak righteousness" in response to those who would rather be silent | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 650 | Harlap, Yaakov Mosheh | bEruv 54a | 150 | bEruv 54a | 1 | for they are life to those who find them, who utters them with his mouth | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 651 | Harlap, Yaakov Mosheh | Ex 14.14 | 150 | Ex 14.13-14, 34 | 6 | Lord will fight for you | What spiritual experience is to be sought and which brings consolation? | leap into sea also took place with such a feeling, Higher Power led people into sea. By means of it their mouths were opened and they recited song. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 652 | Harlap, Yaakov Mosheh | Ex 15.03 | 150 | Ex 15 | 13 | Lord is man of war | What spiritual experience is to be sought and which brings consolation? | onset of Messiah has aspect of silence. From our side we are to feel power of God alone at work within us and awakening us. | Revealed that Lord is man of war. Greats of generations called to work towards this unity of names. To silence all desires and senses within themselves | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 653 | Harlap, Yaakov Mosheh | Zohar, 1. Gn 25b | 150 | Zohar 1.Ber 25b | 1 | in all sufferings endured, profane ask, Where is their God | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 654 | Harlap, Yaakov Mosheh | Ps 079.10 | 150 | Ps 079.10 | 2 | where is their God, asked by the profane in the midst of suffering | Where is God? Asked by profane, heretics | righteous keep silence, accepted sufferings of silence. Silenced mouths that spoke rebellion; faith spreads and brings consolation | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 655 | Harlap, Yaakov Mosheh | Gn 22 (allusion) | 150 | Gn 22 | 25 | Substance of Akedah; Lives of ancestors sign for descendants: content of binding of Isaac / Akedah was taking of soul of entire nation | What spiritual experience is to be sought and which brings consolation? Why is Akedah so important? | SMH Akedah. Israelites collectively need to fulfill commandment to love God with all even if he takes your soul; Patriarchs called such because lives were lives of fatherhood in collective sense; in onset of Messiah, trial will be actualized collectively. All Israel seeks what Isaac sought, that Abraham would bind him so that the sacrifice would not be flawed. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||
| 656 | Harlap, Yaakov Mosheh | bBer 061b | 150 | bBer 061b | 5 | Shema. Dt 6.4-5 love Lord with all heart, soul even though God takes your soul | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | ||||||
| 657 | Harlap, Yaakov Mosheh | bShab 089b | 150 | bShab 088a-b | 9 | Exiles are not gathered in except by merit of Isaac | What spiritual experience is to be sought and which brings consolation? Why is Akedah so important? | secret is that all Israel seeks to be bound like Isaac. | When Isaac born, Holy One added to light of sun and moon | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Waters Sublime: From the Sources of Salvation | |||
| 658 | Harlap, Yaakov Mosheh | Tanhuma (Buber), Gn 18.01-22:24 =Va'yera, 37 | 150 | Tanhuma Gn 18.01-22:24 =Va'yera, 37 | 1 | When Isaac boirn, God added to light of sun and moon; all exiles elevated to capacity and level of Isaac | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||||
| 659 | Harlap, Yaakov Mosheh | Is 40:01 | 151 | Is 40.01-02 | 4 | Comfort | What can silence dark powers? What are the dark powers? | dark powers will not rest or be quiet. | dark powers attempt to darken light of Israel, destroy and kill | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | |||
| 660 | Harlap, Yaakov Mosheh | Is 63.09 | 151 | Is 63.09 | 6 | In all afflictions He was afflicted | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||||
| 661 | Harlap, Yaakov Mosheh | Is 26.20 | 151 | Is 26.17-21 | 3 | Hide until wrath is past | Each individual who ascended pyre, became a nation, a whole people. Souls from realm of chaotric void great, whole universe can barely contain them | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | |||||
| 662 | Harlap, Yaakov Mosheh | Zc 13.02 | 151 | Zc 13.02 | 1 | unclean spirit pass out of land | fire of love for God will burn all barriers. Happy at our portion | in near future, we will be worthy of complete revelation of His mercies and sublimity of strength of Messiah and building of Temple | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||
| 663 | Harlap, Yaakov Mosheh | 1Sa 15.29 | 151 | 1Sa 15.29 | 1 | all glory of Isael will not lie nor repent | Where is consolation to be found in terrible distress? What is the significance of mourning? | no one can console Israel, only blessed God Himself; time of consolation will come | time of consolation will come, we will see with our own eye that it was worth enduring all the difficult and bitter sufferings; | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | |||
| 664 | Harlap, Yaakov Mosheh | Jr 23.29 | 152 | Jr 23.29 | 1 | Is not my word like fire? | Who can defeat dark powers? How? | we must overcome dark powers | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||
| 665 | Harlap, Yaakov Mosheh | bNed 32a | 152 | bNed 32a | 1 | realm close to God which even angels can't enter | How can we defeat dark powers? | we should fulfil will of God with flame of God. So shut mouths of accusers. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||
| 666 | Harlap, Yaakov Mosheh | Ps 102.14 | 152 | Ps 102.14 | 1 | time to be gracious to her | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||||
| 667 | Harlap, Yaakov Mosheh | Ps 118.15,16 | 152 | Ps 118.15-17 | 3 | voice of rejoicing and salvation in tents of righteous; Lord's right hand exalted, does valiantly | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||||
| 668 | Harlap, Yaakov Mosheh | Is 51.16 3x | 152, 153, 154 | Is 51.16 | 1 | I have put words in your mouth, covered with shadow of my hand… You are my people | What is the purpose of Jewish life? Why are things not ideal? | To achieve hidden concealed perfection. Way of mouth like way of hand is way of shadow, not of thought (perfection). All for sake of establishing earth | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||
| 669 | Harlap, Yaakov Mosheh | Gn 01.04 | 152 | Gn 01-03 | 14 | God saw light and it was good. | What is the process by which God's ideals are realized? | things in world come about in order of deeds. | God saw world not worthy of light so concealed it | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | |||
| 670 | Harlap, Yaakov Mosheh | Ex 38.22 | 152 | Ex 38.22 | 1 | Bezalel? In shadow of God, Be' tsal El Rash on | What is the process by which God's ideals are realized? | things in world come about in order of deeds. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||
| 671 | Harlap, Yaakov Mosheh | Jr 03.14 (2x) | 153 (2x) | Jr 03.14, 22 | 5 | "only one of a city, two of a family" of exiles would leave; but bec of Moses' prayer, left hand of mercy embraced them. TikkunimMZoharHadash 27a | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 672 | Harlap, Yaakov Mosheh | Zohar Tikkunim MiZohar Hadash 27a | 153 | Zohar Tikkunim MiZohar Hadash 27a | 1 | only remnants would leave Exile, since judged by power but through intercession of Moses merited compassion | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Letter to Barukh Yhiel Duvdevani in Saint Cesarea, Italy, DP Camp, 3, Oct, 1946 (two days before Yom Kippur). | ||||||
| 673 | Harlap, Yaakov Mosheh | bSan 097a | 153 | bSan 097-098 | 15 | SMH era of first Messiah son of Joseph, chaos from Adam to Law. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 674 | Harlap, Yaakov Mosheh | Is 54.07 | 153 | Is 54.07 | 2 | with great compassion I will gather you. Will leave exile with right dimension | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 675 | Harlap, Yaakov Mosheh | Sg 2.06 | 153 | Sg 2.06 | 1 | left hand under my head. Left dimension initiates; Beur ad Tikkunium mi Zohar Hadash 27 | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 676 | Harlap, Yaakov Mosheh | Sg 8.03 | 153 | Sg 8.03 | 1 | right hand embrace (right dimension initiates) | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 677 | Harlap, Yaakov Mosheh | Jb 01.06 | 153 | Jb | 41 | present to God; people present themselves to | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 678 | Harlap, Yaakov Mosheh | Is 60.01 | 153 | Is 60.01,03,21 | 4 | Arise shine for your light is come. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 679 | Harlap, Yaakov Mosheh | Gn 30.25 | 154 | Gn 30.25 | 1 | How to apply scriptural models for Holocaust? Esau and Joseph. | Esau wanted to hinder light. Aim of shadow of Joseph to have light penetrate | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | |||||
| 680 | Harlap, Yaakov Mosheh | Josh 21.41 | 154 | Josh 21.41 | 1 | possession of land. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 681 | Harlap, Yaakov Mosheh | Is 45.01 | 154 | Is 45.01 | 1 | Lord to Cyrus; after in third year of Ahasuerus, Cyrus proclamation at end. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 682 | Harlap, Yaakov Mosheh | bTa'an 07b | 154 | bTa'an 07b | 1 | enemies of Israel condemned to destruction | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 683 | Harlap, Yaakov Mosheh | Est 03.13 | 154 | Est | 18 | to destroy, slay, cause to perish all Jews | How to apply scriptural models for Holocaust? Esther. | at the root of all redemptions | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||
| 684 | Harlap, Yaakov Mosheh | Ex 09.16 | 154 | Ex 09.16 | 1 | for this cause I have made thee to stand, to show thee My power, that My Name be declared throughout earth | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 685 | Harlap, Yaakov Mosheh | Joel 4.02 | 154 | Joel 4.02 | 2 | divided My land | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 686 | Harlap, Yaakov Mosheh | Jb 37.16 | 154 | Jb | 41 | wondrous works of Him who is perfect in knowledge | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 687 | Harlap, Yaakov Mosheh | Is 24.21 | 154 | Is 24.21 | 1 | Lord will punish host of heaven on high | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 688 | Harlap, Yaakov Mosheh | bShab 146a | 154 | bShab 146a | 1 | though not presnt, guiding stars present. = leaders whou sought to make Jerusalem into city among nations | critique of Zionism for making Jerusalme a city among nations | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | |||||
| 689 | Harlap, Yaakov Mosheh | 1Mc 04 | 155 | 1, 2 Mc | 4 | Maccabees cleaered sanctuary | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 690 | Harlap, Yaakov Mosheh | Is 02.05 | 155 | Is 02.02-05 | 3 | let us walk in light of Lord | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 691 | Harlap, Yaakov Mosheh | bYoma 29a (3x) | 155 (2x), 156 | bYoma 29a | 1 | Story of Esther last of all miracles; But there is Hanukah - we refer to those included in Scripture; last of all miracles | How to apply scriptural models to Holocaust. Esther. What is the purpose of the world? Why are there no miracles today like before? Why didn't God miraculously intervene to save Jews? | until Esther, there was revelation of miracles alone. Did not affect nature such that it too would ascend. From then on, nature began to awaken and rise. This also was a miracle. Last of all miracles = capacity to be means between miracle and nature and of their joining together; miracle of elevation of nature to level of miracle | Christological import. Doctrine of Ascension. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | |||
| 692 | Harlap, Yaakov Mosheh | bMen 88b | 156 | bMen 88b | 1 | on miracle of Hanukah. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||||||
| 693 | Harlap, Yaakov Mosheh | bBer 058a | 156 | bBer 058a | 2 | We refer to those written in scripture | How to apply scriptural models to Holocaust. Hanukah. What is the purpose of the world? Why are there no miracles today like before? Why didn't God miraculously intervene to save Jews? | Miracles are radiant flashes of harmony between nature and heavenly realities (miracles). This light is forbidden to use, otherwise would have been scriptural. In future, it will be permanent. | Order of revelation of order of Hannukah wick. If it were to continue for all time, would have been written down. Order did not continue, so not writtendown. Whole revelation of complete harmony between miracle and nature took place only then. From then on radiant flashes of it revealed in flashes. So forbidden to utilize this light. No so in future, when this wondrous revelatoin will return and be permanent. Then if it will be extinghished it will be necessary to relight it. | Christological import. Doctrine of Ascension. | Israel, Jerusalem | 1883-1951 | https://en.wikipedia.org/wiki/Yaakov_Moshe_Charlap Zionist Mercaz haRav https://en.wikipedia.org/wiki/Mercaz_HaRav | Ultra-Orthodox | Towards the Ear of Love, Dec 1947-Jan 1948, Sinai | ||
| 694 | Tsimerman, Hayim Yisrael | Gn 19.24 | 158 | Gn 19.24 | 1 | Lord caused to rain brimstone | Hurban. Disaster. Unlike anything since world came into existence. Included perfect. Eradicated from face of earth | Why 6 m killed in sanctification of the name is the question of the day. Why did God do this to nation? Agonizing question going to inner depths of heart. Upsets entire nation from small to great. Destruction of cities, flood from above. | Need light of faith to answer. | Deep study will illuminate our eyes with light of refined faith; | Luria in clear light reveals to us everything that has occurred and everything that will happen to us; There will be an end | Israel b. Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | ||
| 695 | Tsimerman, Hayim Yisrael | bSan 049b | 158 | bSan 049b | 1 | all four deaths decreed. | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 696 | Tsimerman, Hayim Yisrael | Hb 1.05 | 158 | Hb 1.01-05 | 2 | wonder marvelously | incredible inconceivable woe | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | ||||||
| 697 | Tsimerman, Hayim Yisrael | Gn 08.09 | 158 | Gn 08.09 | 1 | no rest from sole of her foot. | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 698 | Tsimerman, Hayim Yisrael | Ex 03.03 | 158 | Ex 03.03 | 1 | I thought to myself to turn aside and probe ways of God | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; 2) general to nation; 3) sins 4) protest; 5) answer of Sh'ar Hakavnot; Chapter of Intentions of Luria | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | ||||||
| 699 | Tsimerman, Hayim Yisrael | Dt 18.13 | 159 | Dt 18.13 | 1 | be wholehearted to Lord | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; | A1: Piety doesn’t pose questions | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 700 | Tsimerman, Hayim Yisrael | Lm 3.38 | 159 | Lm | 17 | Out of mouth of Most High comes not evil and good. | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; | A1. evil comes from you, man, not God. | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 701 | Tsimerman, Hayim Yisrael | Pr 19.03 | 159 | Pr 19.03 | 2 | When folly brings ruin man rages against God; asking, why did this affliction happen to me? | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 702 | Tsimerman, Hayim Yisrael | Gn 17.01 | 159 (2x) | Gn 17.01 | 1 | Walk before me, be wholehearted. Targ. Worship before me, attach self to My service. Be perfect in all My tests (Rashi on Gen 17:1). | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 703 | Tsimerman, Hayim Yisrael | Gn 22.12 (3x) | 159, 160 | Gn 22 | 25 | Now I know you are a God-fearing man; hearken unto her voice, for in Isaac shall your descendants be | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; | God didn't say this before. When person wishes to die in sanctification of name and decides as to go as Abraham at Akedah, this is a once and for all decision. Abraham was not worthy of "fear of God" until he passed test of Akedah | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 704 | Tsimerman, Hayim Yisrael | Dt 06.05 | 159 | Dt 06.04-12 | 9 | Love of God with all soul | How far should one love God? | Even if he takes your soul | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 705 | Tsimerman, Hayim Yisrael | bBer 061b | 159 | bBer 061b | 5 | Shema. Dt 6.4-5 Akiva prolongued word "one" until expried. | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 706 | Tsimerman, Hayim Yisrael | Gn 32.36 | 159 (2x) | Gn 32-33 | 10 | when he saw he prevailed not against him - about Jacob's gens. Nahmanides on | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 707 | Tsimerman, Hayim Yisrael | Sg 3.05 | 159 | Sg 3.05 | 1 | I adjure you | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 708 | Tsimerman, Hayim Yisrael | MSgR 2.07 | 159 | MSgR 2.07 | 1 | I am ready to sacrifice myself on condition they slay me at once. I could not endure tortures of great persecution as happened formerly | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 709 | Tsimerman, Hayim Yisrael | Gn 21.08 | 160 | Gn 21.08 | 1 | Ab made great feast | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 710 | Tsimerman, Hayim Yisrael | Gn 22.02 (2x) | 160 (3x) | Gn 22 | 25 | take now. Responded without questions; be thou a blessing. Ab father of hesed | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 711 | Tsimerman, Hayim Yisrael | Gn 22.08 | 160 | Gn 22 | 25 | so they went both together | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 712 | Tsimerman, Hayim Yisrael | jTa'an 02.04 | 160 | jTa'an 02.04 | 1 | on Akedah, remember binding of Isaac and have mercy upon them | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 713 | Tsimerman, Hayim Yisrael | Lit. Amidah | 160 | Lit. Amidah | 8 | concludes with Blessed art Thou. . . God of Abraham, I, J, in fulfilment of Gn 12:2. Shield of Abraham | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 714 | Tsimerman, Hayim Yisrael | MNmR 11.02 | 160 | MNmR 11.02 | 1 | Re Gn 12:2 "be thou a blessing," lest it be inferred that Amidah should be concluded with all 3 patriarchs | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 715 | Tsimerman, Hayim Yisrael | Gn 23.03,08 | 160 | Gn 23.03,08 | 1 | Sarah died after Akedah, spoke with children of Heth, Ephron; Abr conducted all in peace | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 716 | Tsimerman, Hayim Yisrael | Gn 15.07 | 160 | Gn 15.07 | 1 | promise of land | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 717 | Tsimerman, Hayim Yisrael | Ex 06.01,02 | 161 (v. 2 2x) | Ex 06.01-03 | 2 | Abraham did not inquire into God's attributes, as Moses so Rashi | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 718 | Tsimerman, Hayim Yisrael | Ex 05.22 2x | 161 | Ex 05.22 | 3 | Moses: Lord, why. . . | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 719 | Tsimerman, Hayim Yisrael | bSan 111a | 161 | bSan 111a | 1 | they were not permitted to dig wells but did not inquire into my attributes. Rash on | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 720 | Tsimerman, Hayim Yisrael | Josh 12.09-24 | 161 | Josh 12.09-24 | 1 | see what I will do to Pharaoh, do not look at war of 31 kings | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 721 | Tsimerman, Hayim Yisrael | Ex 06.05; 6.09 | 161 (2x) | Ex 06.05-09 | 4 | I have heard groaning; they were not permitted to dig wells but did not inquire into my attributes. Rash on | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 722 | Tsimerman, Hayim Yisrael | Ex 02.23 | 161 | Ex 02.23-25 | 2 | children cried | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; | don't create difficulties, just entreat | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 723 | Tsimerman, Hayim Yisrael | Sg 1.08 | 161 | Sg 1.08 | 1 | Go way by footsteps of flock, i.e. in footsteps of forefathers | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 724 | Tsimerman, Hayim Yisrael | Jb 13.15 | 161 | Jb | 41 | Thou he slay me yet will I trust in Him הֵ֣ן יִ֭קְטְלֵנִי (לֹא) [ל֣וֹ] אֲיַחֵ֑ל אַךְ־דְּ֜רָכַ֗י אֶל־פָּנָ֥יו אוֹכִֽיחַ׃ (Job 13:15 WTT) | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 725 | Tsimerman, Hayim Yisrael | Sg 1.13 | 161 | Sg 1.13 | 1 | my beloved is unto me a bag of myrrh bet breasts | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 726 | Tsimerman, Hayim Yisrael | bShab 088b | 161 | bShab 088a-b | 9 | though my life be embittered, my beloved between my breasts | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 727 | Tsimerman, Hayim Yisrael | Dt 06.05 | 161 | Dt 06.04-12 | 9 | Love of God with all soul | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; | only pietist allowed to ask questions | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 728 | Tsimerman, Hayim Yisrael | bHul 142a | 161 | bHul 142a | 2 | on Dt 5:16 Aher saw scandals and became unbeliever, but did not know "that it may go well with you" applies to wholly good world and "that days long" to wholly long world | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 729 | Tsimerman, Hayim Yisrael | Dt 05.16 (3x) | 161 (3x) | Dt 05.16 | 1 | that it may go well and that thy days be long | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 730 | Tsimerman, Hayim Yisrael | bHag 15a (3x) | 162 (3x) | bHag 15a | 2 | let me go and enjoy this world on Aher | Question about Holocaust and Divine Providence divided into five parts for five audiences: 1) for pietist; | Aher lost faith by reading heretical books and asking questions | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 731 | Tsimerman, Hayim Yisrael | bHag 15b (3x) | 162 (3x) | bHag 15b | 3 | Aher immersed self in vulgar appetites, and removed from Torah | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 732 | Tsimerman, Hayim Yisrael | Jr 03.14 (2x) | 162, 165 | Jr 03.14, 22 | 5 | "Return, O backsliding children." | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 733 | Tsimerman, Hayim Yisrael | bSuk 25b | 162 | bSuk 25b | 1 | mourner bound by obligations of Sukkah | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 734 | Tsimerman, Hayim Yisrael | Is 03.14 | 162 | Is 03.14 | 1 | Question about Holocaust and Divine Providence divided into five parts for five audiences: 4) Protest. | A4: Protest. younger gen protested Birth Pangs of Messiah | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | ||||||
| 735 | Tsimerman, Hayim Yisrael | Ez 09.04,06 (06 3x) | 162-163 (9:6 3x) | Ez 09.04-06 | 1 | set mark, taw on foreheads of men that sigh. . . Come not near man with mark; begin at my sanctuary. Rashi | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 736 | Tsimerman, Hayim Yisrael | bShab 054b, 055a | 163 (55a 2x) | bShab 054b, 055a | 1 | on Is 3:14, Ez 9:4,6 )55a: at my sanctuary God praises accuser, justice) | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 737 | Tsimerman, Hayim Yisrael | bAvZ 04a + Tosafot | 163 (2x) | bAvZ 04a | 1 | my sanctuary should read my sanctified ones, who fulfil law a-taw; was in power to protest against wickedness of others but did not, so not thoroughly righteous. Slaughter begins with my sanctified ones who did not protest when doubt possible that they would not be heeded | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 738 | Tsimerman, Hayim Yisrael | Ex 32.30, 31, 32 | 163 | Ex 32.30-32 | 1 | You have sinned a great sin I will go up and make atonement; people sinned great sin and made god of gold, forgive or blot me out - bec Moses caused all this by saying "Whoso is on Lord's side" | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 739 | Tsimerman, Hayim Yisrael | Tanhuma (Warsaw), Ki tissa, 21 | 163 | Tanhuma 21 Ki tissa, | 1 | primary sin of calf committed with multitude | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 740 | Tsimerman, Hayim Yisrael | Ex 32.26 3x | 163 (3x) | Ex 32.26 | 1 | whoso on Lord's side let him come to me. They heard him, did not come and sin grew | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 741 | Tsimerman, Hayim Yisrael | Ex 12.30 | 163 | Ex 12.30 | 1 | not a house where not one dead | Was the Holocaust a punishment for sin? SMH. On account of our sins. | SMH. On account of our sins. Assimilation. On Shabbat before war, Jewish newspapers published and shops open, mixed wih Gentiles. Many Orthodox did not protest. But God is very strict. | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 742 | Tsimerman, Hayim Yisrael | bSan 103b | 164 (2x) | bSan 103b | 1 | Israelites did not protest idol of Micah; God wanted to hurl world back into chaos bec of Zedekiah's generation but appeased by Zedekiah | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 743 | Tsimerman, Hayim Yisrael | Zc 10.11 | 164 | Zc 10.11 | 1 | over sea affliction shall pass | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 744 | Tsimerman, Hayim Yisrael | 2Ki 24.19 | 164 | 2Ki 24.19 | 1 | did evil. | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 745 | Tsimerman, Hayim Yisrael | bSan 103a (2x) | 164 (2x) | bSan 103a | 1 | Could have stemmed evil of generation when all righteous exiled but did not | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 746 | Tsimerman, Hayim Yisrael | bSan 097b (4x) | 164 (2x), 165 (2x) | bSan 097-098 | 15 | If israel repents, Messiah will come, if not, not; Rashi: it is sufficient for mourner to keep his period of mourning; but there is an end date to matter, so God will act. If not God will establish king as harsh as Haman (Maharsha on bSan 97b). Birthpangs of Messiah | What scriptural models to apply to Holocaust? | Repentnace and Birthpangs of Messiah. Acc to Raphael bY Süskind, redemption depends upon 1) pentient return; 2) travails and birthpangs of Messiah Da'at Kedoshin 42b and bSan 98a | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||
| 747 | Tsimerman, Hayim Yisrael | Hos 14.05 | 165 | Hos 14.05 | 2 | I will heal backsliding | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 748 | Tsimerman, Hayim Yisrael | Is 30.15 | 165 | Is 30.15 | 1 | In quietness will be your strength | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 749 | Tsimerman, Hayim Yisrael | bSan 098a | 165 (3x) | bSan 097-098 | 15 | redemption depends on birthpangs of Messiah | How to understand Holocaust? Is it a punishment for sin? | Yes. Those who suffered were reincarnated sinners. To understand what happened in terrible years, Rabbi Yitshak Luria in Sha'ar Hakavanot, 1 wrote: enough for Israel in their mourning bSan 97b. Prior to flood, holy one emanated 600000 holy souls. Corrupted. All suffering due to retribution for sins of previous life. God returned them through transmigration to violent death to help repent | Luria reveals to us everything that happens to us | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | ||||
| 750 | Tsimerman, Hayim Yisrael | Dt 32.09 | 165 | Dt 32 | 11 | portion of Lord is His people in quotation from Luria | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 751 | Tsimerman, Hayim Yisrael | Dt 32.04 | 166 | Dt 32 | 11 | Rock his ways perfect | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 752 | Tsimerman, Hayim Yisrael | Ps 092.16 | 166 | Ps 092.16 | 1 | Lord, Rock, no unrighteousness | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 753 | Tsimerman, Hayim Yisrael | Is 45.17 | 167 | Is 45.17 | 2 | Israel you are saved by Lord with everlasting salvation | Europe, Poland, Kosov > Palestine late 1920s | 1901-1967? | Ultra-Orthodox | His Work is Perfect, Questions and Responses Concerning the Terrible Destruction of Six Million Jews, May God Avenge Their Blood, Jerusalem, 1947. | |||||||
| 754 | Schneersohn, Yosef Yitzhak | bSan 097a | 173 | bSan 097-098 | 15 | Messiah of David will come unexpectedly | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. | ||||||
| 755 | Schneersohn, Yosef Yitzhak | Is 59.20 (5x) | 174 (2x); 187 (3x) | Is 59.20 | 1 | Penitent Return. redeemer to Zion unto them that turn from transgression in Jacob. The end of the onset of redemption. Ithalta digeulah; Redeemer for those who turn | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. | ||||||
| 756 | Schneersohn, Yosef Yitzhak | Ex 10.09 | 174 | Ex 10.09 | 1 | We will go with young and old, every Jewish house that does not want angel of destruction, nust be purified of all 49 gates of impurity. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. | ||||||
| 757 | Schneersohn, Yosef Yitzhak | Is 01.16 | 174 | Is 01.16 | 1 | Wash, make you clean. Weapons of penitent return, prayer, fasting, worthless unless whole Jewish people become only holy people, go to greet Messiah. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. | ||||||
| 758 | Schneersohn, Yosef Yitzhak | Ez 16.06 (2x) | 175, 181 | Ez 16.06 | 1 | In Thy Blood Live! Jewish blood spilled for sake of people's coming to life again. share secret knowledge to help change the world through penitent return | Catastrophe, Hurban. | Question of existential penitential return on anthropological level should be reconciled with penitent return on metaphysical level. | Moderns don’t want to hear about penitent return and prayer; American Jews don’t believe in exile and redemption, fundamental to Judaism; | Not Jacob, Moses, true prophets reveal secret of redemption. Holy Spirit left them. Perceived not Creator’s will that it be revealed. Need uncdtnl return. JT and Midrash on redemption: 1. Troubles for all Jews; 2. Penitent Return, 3. Merit of Patriarchs, 4. Mercies of Heaven, 5. Righteous Redeemer. | Prev col cont’d | God gives choice: life or death turn lest compassion turn to punishment | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. |
| 759 | Schneersohn, Yosef Yitzhak | Dt 30.19 (3x) | 175; 183 (2x) | Dt 30.19 | 2 | I call heaven and earth to witness. . . Set before you life and death, blessing and curse, therefore choose life, that thou mayest live. | What model to apply to Holocaust? Sin. | War preparation = Ram’s horn | John camp of Israel in its spiritual Goshen; At final moment, Israel’s rel to God in historical terms would rise to transhistorical level. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. | |||
| 760 | Schneersohn, Yosef Yitzhak | Sg 2.09 | 175 | Sg 2.09 | 1 | Behold he stands behind our wall. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: First Proclamation, 26 May 1941. | ||||||
| 761 | Schneersohn, Yosef Yitzhak | Lit. Passover Seder | 175 | Lit. Haggadah Ex 13.03f. | 4 | What does the simple one ask? What is this? Before they feel true pain, ask like simple one, "What is this?" | What model to apply to Holocaust? Is it result of sin? | You have heard our call for sincere penitent return to avert the coming birth pangs of the Messiah. Prophets and Sages foresaw that majority would ignore coming. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||
| 762 | Schneersohn, Yosef Yitzhak | Is 40.03 | 176 | Is 40.03 | 1 | Either "proclamation" or "in the wilderness". Wilderness without manna. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||||
| 763 | Schneersohn, Yosef Yitzhak | Ex 17.08 | 176 | Ex 17.08 | 1 | Then came Amalek in form of cruel anti-Semitic wave, the likes of which never before existed | the likes of which never before existed | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | |||||
| 764 | Schneersohn, Yosef Yitzhak | Pr 26.05 (2x) | 176, 177 | Pr 26.05 (2x) | 1 | answer fool according ot his folly. | Can redemption be immediate and fruit of penitent return? | Vs those who argued against immediate redemption. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||
| 765 | Schneersohn, Yosef Yitzhak | Lv 10.03 | 176 | Lv 10.01-03 | 4 | Nadav and Avihu brought alien fire onto altar. Burned for this and received greatest punishment. "Through them that are nigh to Me I wll be sanctified" Not even worthies such as this will survive with such sins. | Is waiting for Messiah a contaminated matter because of Christianity? | Waiting for Messiah because Christians wait is not a contaminated matter. Our Jewish Messiah will come. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||
| 766 | Schneersohn, Yosef Yitzhak | Dn 12.10 | 176 | Dn 12.10 | 1 | Many shall purify themselves and make themselves white and refined. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||||
| 767 | Schneersohn, Yosef Yitzhak | Pr 08.04 | 176 | Pr 08.04 | 2 | unto you mean I call. | Is the coming sufffering avertable? On what does destiny depend? | To those who believe in our proclamation. By our awakening them we want to protect them from angel of destruction. Must awaken mercies of heaven to avert terrible troubles that have hit all Judaism | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||
| 768 | Schneersohn, Yosef Yitzhak | Dt 31.25 | 178 | Dt 31.25 | 1 | We will organize ourselves into a cgreat mass "that bore the ark of the covenant of the Lord" | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||||
| 769 | Schneersohn, Yosef Yitzhak | Ex 15.15 | 178 | Ex 15 | 13 | Then were the chiefs of Edom affrighted. | Can the enemy be defeated? How? | if we organize, enemy will be defeated. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||
| 770 | Schneersohn, Yosef Yitzhak | Dn 12.03 | 178 | Dn 12.03 | 1 | And they that turn many to righteousness as the stars forever. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||||
| 771 | Schneersohn, Yosef Yitzhak | Is 44.05 | 180 | Is 44.05 | 1 | One shall say I am the Lord's and another call himself by name of Jacob. . . | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations: Second Proclamation, 11 June 1941. | ||||||
| 772 | Schneersohn, Yosef Yitzhak | Is 26.20-21 (2x) | 180 (v. 20 2x) | Is 26.17-21 | 3 | Hide until wrath is past and sshut thy doors about thee | Is Holocaust result of sin? What scriptural model to apply to Holocaust? | uninvited mixing by Jews into nationalistic wars will come crashing down on our heads. Now Jews need to lock themselves in their own chambers and not get in way of others. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||
| 773 | Schneersohn, Yosef Yitzhak | Am 9.11 | 181 | Am 9.11 | 1 | May your kingdom be exalted. May the tabernacle of David which has fallen be exalted. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 774 | Schneersohn, Yosef Yitzhak | Ez 20.32 (2x) | 182 (2x) | Ez 20.32-33 | 9 | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | |||||||
| 775 | Schneersohn, Yosef Yitzhak | Ex 09.26 (missing in actual text; cited in intro summary) | 172 | Ex 09.26 | 2 | (Only in land of Goshen no rain) | What are the reasons and conditions for bringing about a penitent return? | More than 50 billion people lived since Jewish history. No nation produced single true prophet. No one can boast prophets like Jews | 4 Reasons bring penitent return: a) . Awakening of soul inheaven; 2. Reflection. 3. Draws near heaven; 4. Troubles | Do penitent return to diminish birth pains of Messiah | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||
| 776 | Schneersohn, Yosef Yitzhak | Ex 19.06 (2x) | 183 | Ex 19-24 (Allusion to Sinai) | 8 | kingdom of priests and hly people. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 777 | Schneersohn, Yosef Yitzhak | Nm 16.01-35 | 183 | Nm 16.01-35 | 1 | New Dathans and Avirams shouldn't be jumpting on redemption wagon with new Korahs. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 778 | Schneersohn, Yosef Yitzhak | Dt 04.30 | 184 | Dt 04.30 | 3 | In thy distress you will return | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 779 | Schneersohn, Yosef Yitzhak | Dn 08.27 | 184 | Dn 08.27 | 1 | I was appalled at vison but understood it not. Redemption is a sealed package like torah. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 780 | Schneersohn, Yosef Yitzhak | Dt 28.15-68 | 184 | Dt 28.15-69 | 6 | Exile implemented all the biblical rebukes foreseen and, exactly as foressen, the Jewish people have not, thank God, been doomed. They have survived many mighty enemies. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 781 | Schneersohn, Yosef Yitzhak | Ho 09.07 | 184 | Ho 09.07 | 1 | masses cry "prophet is a fool, man of spirit is crazy" | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | Four Proclamations. The Third Proclamation, 8 July 1941. | ||||||
| 782 | Schneersohn, Yosef Yitzhak | Is 27.12,13 | 185 | Is 27.12,13 | 1 | I have spread you abroad. . . in that day a great horn will be blown. Those lost in Assyria and Egpt will worship Lord in holy mountain in Jerusalem | Not unique, predicted | Is Holocaust foreshadowed in prophecy? | Assyria is pleasure and luck. Egypt swamp of crime. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | "Let Our Masters Teach US" Statement of 11 Sept, 1942 | |||
| 783 | Schneersohn, Yosef Yitzhak | Zc 02.10 | 185 | Zc 02.10 | 1 | I have spread you abroad. . . | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | "Let Our Masters Teach US" Statement of 11 Sept, 1942 | ||||||
| 784 | Schneersohn, Yosef Yitzhak | Zc 09.14 | 185 | Zc 09.14 | 1 | Lord will blow horn and go with whirlwinds of south. | Not unique, predicted | Is Holocaust foreshadowed in prophecy? | First the birthpangs of Messiah. Rams horn will shake up Jews with call for penitent return. Defeat of enemies inspired by divine call trumpet from above | Messiah will very soon take them all along with him to the thoroughly cleansed Land of Israel. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | "Let Our Masters Teach US" Statement of 11 Sept, 1942 | ||
| 785 | Schneersohn, Yosef Yitzhak | bYoma 86b | 187 (bYoma 86b | bYoma 86b | 1 | Why will redeemer come to Zion? Because of those in Jacob who turn back from sin. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | ||||||||
| 786 | Schneersohn, Yosef Yitzhak | jTa'an 01.01 | 188 | jTa'an 01.01 | 1 | Israel redeemed from Egypt through 5 things: trouble, repentance, merit of patriarchs, mercy, end. MDtR 02.23. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | ||||||||
| 787 | Schneersohn, Yosef Yitzhak | Dt 04.30,31 | 188 (2x) | Dt 04.30,31 | 1 | In your distress when all these things come (repentance) for Lord God is a merciful God. Will not forget covenant of fathers. In end you will return (MDtR 2.23; jTa'an 1.1) | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | ||||||||
| 788 | Schneersohn, Yosef Yitzhak | MDtR 02.23 | 188 | MDtR 02.23 | 1 | In your distress when all these things come (repentance) for Lord God is a merciful God. Will not forget covenant of fathers. In end you will return (MDtR 2.23; jTa'an 1.1) | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | "Let Our Masters Teach US" Statement of 11 Sept, 1942 | ||||||
| 789 | Schneersohn, Yosef Yitzhak | bSan 097b | 188 | bSan 097-098 | 15 | God will raise up rule worse than Haman and this wil lreturn Jews to right path of pentient return. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | ||||||||
| 790 | Schneersohn, Yosef Yitzhak | Jr 30.07 | 189 | Jr 30.07 | 5 | Out of it (penitent return) shall he be saved. He will come as redeemr to Zion and in Jacob who turn back from sin. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | ||||||||
| 791 | Schneersohn, Yosef Yitzhak | Jr 03.14 | 189 | Jr 03.14, 22 | 5 | Return, backsliding children. | Europe, Smolensk, USSR, Latvia, Poland, US | 1880-1950 | https://en.wikipedia.org/wiki/Yosef_Yitzchak_Schneersohn | Ultra-Orthodox, 5th Chabad | "Let Our Masters Teach US" Statement of 29 Oct 1943 | ||||||
| 792 | Elberg (t?), Simhah (Simcha) | Gn 22 (allusion) | 192, 193 | Gn 22 | 25 | SMH. Akedah. | With H history as collective entity destroyed but Torah remained and God could create new universe, redemption new creation. | How can evil Hitler be educational instrument? What biblical model to apply to Holocaust? | Hitler from Fichte & Nietzsche’s new morality; SMH. Akedah. Akedah remained with people. Binding blended with murder. Akedah of Triblinka greatest atonement of holiest Jews of Poland and Lithuania. | Akedah remained with people. Binding blended with murder. Akedah of Triblinka greatest atonement of holiest Jews of Poland and Lithuania. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||
| 793 | Elberg (t?), Simhah (Simcha) | Dt 06.04-05 (allusion) | 192 | Dt 06.04-12 | 9 | Hear o Israel. Sanctification of the Divine Name. Unparalleled. | Never before have heavens seen so much santification of the Divine Name | Torturous question: Who were the evil spirits who assumed role of being our annihilators? | Akedah of Isaac and of Treblinka. First for individual, second for a people. Both sanctified our history. Treblinka is culmination of Moriah. Akedah of Isaac-nation survived the test. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||
| 794 | Elberg (t?), Simhah (Simcha) | Gn 22.12 | 192 | Gn 22 | 25 | Merciful angel called out at last minute, "Lay not. . . " Not heard for 6 million. | How did people possess such superhuman strength to endure so much? Not important whether every individual endured test at proper ethical level. | But six million were burned in flames. How joyfully proceed when Abraham leads, but the emissaries here were canibals. Bec Abraham led, Isaac did not perish. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 795 | Elberg (t?), Simhah (Simcha) | Dt 04.07 | 192 | Dt 04.07 | 1 | With Akedah, God showed Abraham that his "great nation" would be an Akedah nation. | We had days of destruction, but intermediaries of punishment were Moses, Jeremiah. Today Hitler spoke in Name of God. Bitterest punishment. How worthless we are for Germans to be judges. | Totality as interlocked community transformed itself into a sanctification-of-God's-name era. From where did community get the strength? From what source did they draw? | With Akedah, only Abraham, not Isaac put to test because Isaac as victim was given extraordinary power and strength to stretch out neck for slaughter with love. For Abraham trial great. Mother did not suffer in dying, but in observing child's demise. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||
| 796 | Elberg (t?), Simhah (Simcha) | Jb (allusion) | 193 | Jb | 41 | test in seeing children die; | father did not suffer travails of Job when buried. Was given strength to endure. Only suffered when watched his child or wife struggling in agony. I am mute over 7 immersions in Polad. I will not profane your holiness ith speech. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 797 | Elberg (t?), Simhah (Simcha) | Ex 25.08 | 193 | Ex 25.08 | 1 | That I may dwell among them. Shekhinah felt in Poland. | Nation (Am) Israel and Community (Keneset) not identical. Am argues, Keneset emmisary to nation. Am of Poland who would argue gone. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 798 | Elberg (t?), Simhah (Simcha) | Lv 10.03 | 194 (2x) | Lv 10.01-03 | 4 | Through those near to me I show myself holy. Through the deaths of those close to me I will be made holy. | Why Poland? Question bores a hole in the mind. Poland of hundreds of years of purified prayers. Because Jewish Poland purified, was condemned to be sacrifice for sins of humanity. | Deep meaning of catastrophe of Poland. Community fell because it carried in itself purely noble, humanitarian, ethical. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 799 | Elberg (t?), Simhah (Simcha) | Ez 24.16 | 194 | Ez 24.16 | 1 | I take away from you desire of your eyes with a stroke, yet neither shalt thou make lamentation or weep. | Have we properly mourned them? | Ezekiel warned us about not being able to express anguish in tears which are given to quiet human suffering. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 800 | Elberg (t?), Simhah (Simcha) | Ps 137 (allusion) | 194 | Ps 137 | 3 | By waters of Poland, my right hand should be forgotten, should I forget you Poland. | Hurban. By waters of Poland. | Whom has God punished? Those burned in the gas chamber, the holy ones, six million, or those selected to remain alive? Which is the punishment, martyrs' death or our meaningless life? Our life a deep furious punishment. Greatest punishment is when criterion for judging between punishment and privilege taken away. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 801 | Elberg (t?), Simhah (Simcha) | Ez 20.33 | 194 | Ez 20.32-33 | 9 | with fury poured out will I be king over you. | Given deep explanation by Treblinka and Auschwitz. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 802 | Elberg (t?), Simhah (Simcha) | Est 03.07 | 195 | Est | 18 | Haman threw lots to murder Jews, Sages said each day protested. But today no one protested. | All murders in all of world history surely been collectively rehabilitated today. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 803 | Elberg (t?), Simhah (Simcha) | Gn 04 (allusion) | 195, 197 | Gn 04 | 4 | Cain first to bring forth power of murder to exist in creation. Why Torah brought eternal curse upon him. | Hitler brought new demonic poewr of murder into humanity, transnatural power beyond human intellect. Procured new creation, one of murder of an entire nation of millions. Would place stamp on God's creation. First time in world history when creation so terribly stained, polluted. Can humankind still be mended (tikkun) and cldeanse itself of the sin of murder against creation? I think not. World descended into deepest void, into abyss of holocaust (Umkum) of chaos (tohu vavohu). | until today, we did not know a single person could be incarnation of all evil, of original malice and wrongdoing. What sort of demonic power must a single human being possess, to be able to poison human feeling of millions? | need new yetsirah, new bereshit. However, as hypnotiziing as power of evil is, effect of good is even stronger. All positive, effective elements can be incarnated in a single human being who will reconstrruct the wolrd from out of the destruction. And perhaps such a human being is already standing behind our backs, with words of remeption in his mouth. Hatred of world is the barometer of eternal nation. The eternal nation has power in exact proportion to power of the world's hatred. more powerful. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||
| 804 | Elberg (t?), Simhah (Simcha) | Gn 01 (allusion) | 195 | Gn 01 | 1 | New creation | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||||
| 805 | Elberg (t?), Simhah (Simcha) | Is 60.03 | 195 | Is 60.03 | 1 | all nations shall walk at thy light. | What consolation to be found in judgment like Nuremberb? | Judgment of Nuremberg, as strong and merciless, will offer no satisfaction to us. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 806 | Elberg (t?), Simhah (Simcha) | Gn 15.14 (2x) | 195 | Gn 15.14 (2x) | 1 | And that nation, whom they shall serve, will I judge. | How deeply translated "hatred of world toward the eternal nation"? Maimonides, Letter to Yemen. | The moment of "I will judge" will quiet our boiling blood. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 807 | Elberg (t?), Simhah (Simcha) | Is 37.32 (allusion) | 195, 196 | Is 37.32 | 1 | a surviving remnant. She'erit Hapeleitah | want to console ourselves with. But so small. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 808 | Elberg (t?), Simhah (Simcha) | bBer 005a | 196 | bBer 005a | 5 | suffering removes trespasses of men | remnant should not imagine they are sanctified. Has been physically and morally enslaved like predecessors in Egypt. What is our misery compared to a single Jew in Treblinka for a single hour? | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 809 | Elberg (t?), Simhah (Simcha) | bMeg 010b | 196 | bMeg 010b | 4 | Act of Your hands is drawing in the sea and you are singing? Angels were not allower to sing when god's work threatened with destruction. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||||
| 810 | Elberg (t?), Simhah (Simcha) | Ex 15.01 | 196 | Ex 15 | 13 | Jews sang | Why did the Jews sing when angels not allowed? | Because Jews had suffered. Then came joy of victory. Cannot restrain joy of a nation at moment of liberation. What are we left with? Misery, loneliness, again and again. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 811 | Elberg (t?), Simhah (Simcha) | Gn 49.01 | 196 | Gn 49.01 | 1 | Rashi. God sought to reveal the end. No specific time revealed for last difficult exile. | Hitler went into battle with exile history. Denied our conception about exile-nation-power. | What is to be learned from history of exile? | SMH. Exile. Can learn more from exile history than from richest nation. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||
| 812 | Elberg (t?), Simhah (Simcha) | Jr 05.18 (in intro but not in text) | 191 (in intro but not in text) | Jr 05.18-19 allusion? | 1 | God promises to not make full end of Israel | Hitler in deeper sense failed. Powerful people make glorious history. With us it is the other way round. Glorious history makes the Jews into a powerful nation. | With Jer 05.18 paralysis ends. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||||
| 813 | Elberg (t?), Simhah (Simcha) | Lv 26.14-45 | 196 | Lv 26.14-45 | 2 | 1 rebuke | nothing comparable to contemporary tragedy. | Exile worse than rebuke. | SMH. Exile. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||
| 814 | Elberg (t?), Simhah (Simcha) | Dt 28.15-68 | 196 | Dt 28.15-69 | 6 | 2nd rebuke: and among those nations shalt thou have no repose. | From whom did Hitler inherit so much bestiality? How is such human bestiliaty possible? One answer is Exile. Hitler is the deepest translation of Exile. | Fichte-Nietzsche. F gave chauvenism. N doctrine of slaughter and murder. H brought N's morality to life. But N would not have allowed one day of Treblinka. Did not learn from anyone anymore than Cain. | We have not understood its deep tragedy. We knew it was worst punishment. But Hitler showed us in what a harsh form the punishment could manifest itself. | Zionists speak great deal about negation of exile and redemption. But one can't see end of exile in current Hurban. Exile was not dissolved with Holocaust (Umkum). We are still in exile. Even clearer in land of Israel. Concept of redemption in is historical and religious sense must not be inked over. Ecstasy should not be transformed by sectarian dreamers to think it's realized. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | |||
| 815 | Elberg (t?), Simhah (Simcha) | Is 54.07 (2x) | 197 | Is 54.07 | 2 | For small moment I have forsaken you, but with great compassion I will gather thee. | We should understand how terrible exile is to bing redemption closer through our deeds. | Europe, Poland, Warsaw, NY | 1915-1995 | https://en.wikipedia.org/wiki/Simcha_Elberg https://wikivisually.com/wiki/Simcha_Elberg | The Akedah of Treblinka, Shanghai, 1946. | ||||||
| 816 | Biderman, Shlomo | Is 10.03 | 207 | Is 10.03 | 2 | Prediction of Shoah as punishment | Unique vis a vis other murder and genocide: Jews deserve annihilation by virtue of essential dangerous racial character; Retains hidden religious way of thinking. 1) by intention to extirpate a people; 2) unparalleled systematic planning, extent of killing, 3) dehumanization of victim; 4) not for material, political, territorial advantages but because of group's putative r acial identity. dehumanization intertwines with attribution of degeneracy to entire people. Each Jew by racial character, blood, was subhuman. Uniqueness: complex combo of capricious arbitratriness and minute design, chance and ideology in destruction. Randomness (for no reason) possible because of dehumanization; Illustrated by The Pianist | Is Holocaust unique? What is significance of uniqueness? What is the cause of the H? | 1 Amir: Meaning of Galut Holocaust points to Galut as metaphysical alienation. 3 Harvey. Assumption of Metaphysical evil diminishes human responsibility. Most discussions conducted by poets, novelists, dramatists. | 2 Ahituv: Zionist understandings. Can still believe in God. A) Merkaz HaRav (Kook), messianic faith and mystification of Israeli nationalism. 1967 Victory sign God still at work. Annihilation revealed consistent premeditation, from Nazi ideological Weltanschaung to enforcement. Thread from Hitler's and Himmler’s ideas to schedules. 4 Rosenberg. Shoah defined by metaphysical mysteriousness and resistance to philosophical analysis. Holocaust means finding faith and meaning beyond the absurd. At center of concern is not God but Judaism and meaning of Jewish existence. When Jew killed because he is a Jew, this emphasizes special existence of people of Israel in world and glorifies God’s great name. | see left Grand Mufti joined Hitler and provided Arab soldiers to exterminate Jews | Human beings, not God, created death camps. Holocaust doesn’t destroy belief. | ? | Israel, Tel Aviv Univ | https://en-humanities.tau.ac.il/profile/biderman | ||
| 817 | Biderman, Shlomo | Is 47.11 | 207 | Is 47.11 | 2 | Prediction of Shoah as punishment | More one contemplates, harder to miss uniqueness of evil deeds. | How is one to hear and speak about Holocaust? | Any discussion of Nazi annihilation of European Jewry should lead not only to an examination of evil but revision of regular ways of speaking about evil. | Silence from 1948 to last decade of 20 c. among Israeli intellectuals to speak of Shoah. Orthodoxy seeks to derive from annihilation some truth that would assuage and renew energy for belief and hope, and show way along a path of norms to rebuild religious way of life | Silence also Repression from Zionist ideology. Zionism = negation of diaspora and Shoah as another punishing event in lives of Jews unable and unwilling to defend selves. | Proximity to events and phrasing of question left no room for meaningful debate. | ? | Israel, Tel Aviv Univ | https://en-humanities.tau.ac.il/profile/biderman | ||
| 818 | Biderman, Shlomo | Gn 22 | 209 | Gn 22 | 25 | SMH Akedah. Religious sacrifice of slaughtered lamb. Martyrological paradigm. Theological Model of Schwartz, Goldstein | Change term and concept "victim" to "sacrifice" | 1961 Eichmann trial brought survivor voices that were not just addenda to testimony on acts of heroism. | Idea that heroes of ghettos and death camps weren’t passive like rest is scathing denial of status of European Jews as victims and appropriation of Holocaust to underground struggle. | Why? Ultra Orthodox, ideologically anti or non -ionist (e.g. Schwartz, Goldstein) answer: victim inappropriate term and should be changed to sacrifice. Removes blame and shame from being sheep. | ? | Israel, Tel Aviv Univ | https://en-humanities.tau.ac.il/profile/biderman | ||||
| 819 | Biderman, Shlomo | Ps 044.11,22 (allusion) | 211 (2x) | Ps 044 | 10 | sheep for the slaughter; | Why like sheep to the slaughter? | Deaths not meaningless. Gave soul in sanctification of Name. Gen 22 Alterman: poet 9 years after Holocaust spoke of its meaning, questioning moral legitimacy of accusation. | |||||||||
| 820 | Schweid, Eliezer | Ex 19-20 (allusion) | 241 | Ex 19-24 (Allusion to Sinai) | 8 | myth of the Sinai covenant | Shoah = execution of a plan for murder of entire people in most exhaustive manner. Deviation from Genocide (not uncommon) shown via empirical, scientific comparative analysis. Fn 9. (See Rubenstein); rooted in foundations of western civ and J-C ethos. 1) attempt to murder by undermining grounds of existence and exterminating every individual; 2) exacting plan; 3) implementation advanced that result aberrant quantitatively; 4) motivation: Destroy as Jews. Not for material, or survival interest, or religious views, nor for deeds or omissions or beliefs, or competition; Out of purely ideological motivations. 5) Prior to murder, attempt to destroy humanity by degrading torments. Uniqueness self evident among Jewish researchers (See Shaul Asch; For non-Jews, subtopic in research on WWII, totalitarianism, Nazi regime (See Davidowitz). | Question. Is Shoah unique? Not on another planet. This planet embodies within it very extreme dichotomy, more extreme than imagined before the Shoah. Extreme to point of creating a reality of total evil on its surface as articulation of theatening potential contained within. How such dichotomies created? One of great questions. | Experience of eyewitnesses transferred to researchers who didn’t experience and place Shoah into comparative framework of war crimes, reflecting willingness to understand, acknowledge as human and even forgive. Vs Victims and researchers respond by completely refusing to consider acts within range of human behavior. Perpetration means borders of humanity breached by something foreign and humans lack tools to understand it. | H rooted in foundations of western civ and J-C ethos. Refutation of that history. Fackenheim: Shoah revealed that everything that society and Western culture thought about itself was fundamentally refuted, because in opposition to everything expected; H Tranformed reality into another planet totally different from what was known before. Creating death. Don’t credit with word philosophy. Ideology. Every philosophy has spiritual infrastructure. Depth of philosophical event shown by fact that Philosophy neither predicted nor prevented Shoah. Such philosophy can’t be true. Need another philosophy to make Shoah impossible. But what will new philosophy be? Rational and Understandable. Human. Vs Irrational and Not Understandable. Another Planet. Can't be understood. | Two position for non unique invite reflection. 1) Arendt; “banality of evil”. Retreat into banality due to failure to discover significance in “absolute evil.” Exceptionality does not add meaning. But Not banal if unique; 2) Orthodox; Not unique. But is it unique? 3) F: humanity bears responsibility. | 1929- | Israel, Jerusalem | https://en.wikipedia.org/wiki/Eliezer_Schweid | |||
| 821 | Schweid, Eliezer | 0 | 0 | 0 | Conf on Jewish theology after Auschwitz, 1999 sponsored by Memorial foundation for Jewish Culture In Ashkelon, 1999. Can be compared to identify sim and diff from similar events. Done on pp. 237. For Fackenheim H is a philosophical event that is incomparable but doesn’t stop comparing it. Makes it central to examine fundamentals of history. Exception can repeat; took place against background of what preceded it. Refutation of that history. Contradicted everything. | What is of universal meaning in H? | F's view that “Shoah refutation of history of Western culture and philosophy" based on Hegelian philosophy. Such refutation leaves no room for creation of anything. Exception that proves rule. Problematic. So had to correct radical stance without admitting it by talking to survivors. Shoah refuted idealistic philosophy. Abandonment by natons of Israel denied nations any right to preach morality to a state of Israel defending itself against a second Holocaust. Jewish people obligated to defend selves. Maintaining loftier norms of war demonstration of weakness. Would invite immorality. | F’s lack of understanding means understanding was incorrect. Judges Orthodox views ranging from “hiding His face” to punishment for the sins of majority and argument that Shoah brings no new challenge to theology (See Immanuel Jakobivtz, “Religous Responses ot the Holocaust,,” L’Eylah 25 (April 1988): 2-7). | Zionism killed goal of assimilation uniting survivors of Holocaust into covenant of destiny. Goal of Zionism = normalization. Completed upon achievement (1967) leading to loss of mission and covenantal values. In 6 day war, faced Holocaust. Amazing victory demonastrated... proof that Zionism justified. Alone foresaw. Still advocates special mission State must preserve Jewish character. Can’t have total normalization. | State of Israel confirms Spinoza that idea of choseness developed to advance worldly interests. Once state founded, esp after 6 Day War, spiritual zionism retreated; Confirmed egotistical competition as basic value rather than covenantal values. Goal is to integrate Jewish people into family of nations. So increasing reservations about zionism. | 1929- | Israel, Jerusalem | https://en.wikipedia.org/wiki/Eliezer_Schweid | ||||
| 822 | Schweid, Eliezer | 0 | 0 | 0 | Bauer admits similarities but argues that characteristics concentrated and distilled. Shoah at end of continuum in terms of planning and execution. Hence aberrant and unique. | Does Israel have special mission? = root of insoluble dispute regarding anti-Semitism and Jewish otherness Does Idea of Jewish Election have meaning after H? Is it possible to find after H in existence of Jewish people some positive message of universal import by which its uniqueness is expressed? From Jewish perspective, is unique fate result of election or inferiority? Can find religious groups that believe this is immoral and racist. | Before Holocaust Jews struggled for acceptance. Before all agreed Jewish existence unique in relation to environment. At root Jewish identification as chosen people vis a vis peoples who competed over status. Jew hatred exacerbated due to ambiguity of Jewish posing challenge of differentness. Rejection of Christianity insufferable for Xians and moderns. Response: assimilate or withdraw to another nation = common basis for antisemitism and zionism. Theological and philosophical formulation deeming Judaism inferior carried out by Paul and Spinoza. Jewish separateness challenge to moderns. Jews claim equal partnership in creation of Western culture. Some claiming this fulfilment of mission as chosen people. Post holocaust generation has not extrapolated from its life tendenices sense of being chosen in sense of goal or destiny. | Spinoza: source of religion is aspiration for power. Jewish chosenenss = self-election justified while benefitted people. In end created more woe than good. Left religion but prophesied that people would have to leave and found state H. Refuted idealistic philosophies on which Jewish religious philosophers imparted rational meaning to myth of Sinai and divine providence. Another version from conclusion: refuted philosophical myth of idealistic humanism which identified D. Prov with human reason legislating human progress toward messianic goals. Henceforth to rely upon Divine guidance in history in any form = irresponsibility. F: negative answer. Ultra and O adhere to fundamentalist interpretations of myth of Exodus and Sinai. Belief strenghthened by H. But H irreparably undermined basis for belief in Divine providence. Holds also for secular social and national movement. Myth of chosen people as conceived in Bible and commentaries, God who chose Self a people and gave it Torah to testify to His Kingship undone experientially and intellectually. | Harbinger of political zionism. Internalized by Haskalah Zionism, return to natural national existence led to rebirth of idea of election. Superhuman effort needed to actualize. Sources of Emanciation: prophetic Judaism. Larger society refused to accept, rejecting own values. Leadership turned to strengthening Jewish selfhood. In eyes of J humanists, WWII = war of man in image of Satan vs man in image of God. United survivors into covenant of destiny. F. 614th comm. requires correction in distortion of relations between Jewish people and Western culture. Practical conclusion = strengthening of state of Israel. | 1) Most Jews (non rel) find Impossible to discover in life experience the “fingerprint” of Divine providence. Reliance on such irresponsible. Also expressed by Orthodox such as Y. Leibowitz and Y. Greenberg. Orthodox entrenchment in providence and revealed torah self-refuting. Fundamentalism = refusal to think in critical terms bec of foreknowledge that critical thinking undermines faith. (False premise). If belief judged by behavior, change of orthodox to political activity and worldly interests speaks volumes. | 1929- | Israel, Jerusalem | https://en.wikipedia.org/wiki/Eliezer_Schweid | ||||
| 823 | Schweid, Eliezer | 0 | 0 | 0 | 1929- | Israel, Jerusalem | https://en.wikipedia.org/wiki/Eliezer_Schweid | ||||||||||
| 824 | Schweid, Eliezer | 0 | 0 | 0 | What is the signficance of Zionism after H? On what basis in reality is moral responsibility incumbent upon individuals, societies, peoples to be based? Can one revive unique universal sense of mission which underlies covenant? Does Torah still have basis and purpose? | Self righteous superiority has nothing to do with mission. So what do they want? That their people devest themselves of national and religious egotism? | All avoid discussion. From both perspectives, idea of choseneness mired in absurdity. | 1929- | Israel, Jerusalem | https://en.wikipedia.org/wiki/Eliezer_Schweid | |||||||
| 825 | Peli, Pinchas | bHul 007b | 246 n.3 | bHul 007b | 2 | Man doesn't lift finger below without declaration from above | What part did God play before and during Shoah? | Man doesn't lift finger below without declaration from above | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||
| 826 | Peli, Pinchas | Nm 34.06 | 246 n.4 | Nm 34.06 | 1 | Constitutes list of 13 attributes in which | During Shoah, was He there in midst of horror? How can this be given "merciful and gracious" and 13 attributes? | 13 attributes | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||
| 827 | Peli, Pinchas | Joel 2:13 | 246 n.4 | Joel 4.02 | 2 | Constitutes list of 13 attributes in which | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 828 | Peli, Pinchas | Jon 4:02 | 246 n.4 | Jon 4:02 | 1 | Constitutes list of 13 attributes in which | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 829 | Peli, Pinchas | Ps 086.15 | 246 n.4 | Ps 086.15 | 1 | Constitutes list of 13 attributes in which | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 830 | Peli, Pinchas | Ps 103.08 | 246 n.4 | Ps 103.08 | 1 | Constitutes list of 13 attributes in which | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 831 | Peli, Pinchas | Nh 09.17 | 246 n.4 | Nh 09.17 | 1 | Constitutes list of 13 attributes in which | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 832 | Peli, Pinchas | 2Ch 30.09 | 246 n.4 | 2Ch 30.09 | 1 | Constitutes list of 13 attributes in which | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 833 | Peli, Pinchas | Dt 26.07 | 246 n.5 | Dt 26.07 | 1 | Our God and God of our forefathers | After Shoah, world returned to routine and Jews to synagogue as if nothing happened to undermine faith. How can this be? | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 834 | Peli, Pinchas | Pr 03:25 | 246 n. 8 | Pr 03:25 | 1 | source of expression Shoah or Holocaust | Source of Shoah and Holocaust in Pr 3:25, Isa 10:3, 47:11 | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 835 | Peli, Pinchas | Is 10.03 | 246 n. 8 | Is 10.03 | 2 | source of expression Shoah or Holocaust | Source of Shoah and Holocaust in Pr 3:25, Isa 10:3, 47:11 | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 836 | Peli, Pinchas | Is 47.11 | 246 n. 8 | Is 47.11 | 2 | source of expression Shoah or Holocaust | Source of Shoah and Holocaust in Pr 3:25, Isa 10:3, 47:11 | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 837 | Peli, Pinchas | bYoma 69b | 247 n. 10 | bYoma 69b | 5 | He is true. God is truth, resists falsehood, believing Jew cannot lie to Him and must face problems. See Rashi | Unique as incarnation of fierces and ugliest evil. Expression Shoah or Holocaust removes from normative human history; | Can / how Divine-human comm exist about this event. Where was God? Question essential beyond rel sphere touches roots of experience as Jews, upholders of age-old tradition. | Must search for significance of events among participants and witnesses. | Demonization. = release of God from responsibility. Discovered existence of dark underside to humanity, among enlightened as well as primitive. Repression into subconscious and conciousness of Germans, Austrians enabled many to observe with equanimity; | Sin related to what they had in common Judaism. a Sin of Zionism, Satmar Rebbe. b. Sin of opposing Zionism, Rabbi Taykhtahl. c. Sin of assimilation. Annihilation from Germany, source of Haskalah. | May be no satisfactory explanation but a meaningful response. Sought to find unique linguistic and conceptual tools to address uniqueness of Shoah. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |
| 838 | Peli, Pinchas | Dt 32.07 | 247 n. 11 | Dt 32 | 11 | idea that God directs world | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 839 | Peli, Pinchas | Ex 19.04 | 247 | Ex 19-24 (Allusion to Sinai) | 8 | you have seen; days of yore | Implies a. What role God play in Shoah? b. was He there? If so, how if he merciful and gracious God? | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 840 | Peli, Pinchas | Is 41.04 | 247 n. 13 | Is 41.04 | 1 | One who proclaimed generations from beginning (all mytery to all except him) | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 841 | Peli, Pinchas | Gn 18.23-25 (allusion) | 248 n. 16 | Gn 18.17-32 | 5 | Vs Christian “Thy Will be Done,” Ab’s not “righteousness is yours,” but asks difficult questions. | What sin so terrible as to justify killing 6m? | Every justification of God places blame on Jews but empathy for Shoah victims hinders us from accepting this easily. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||
| 842 | Peli, Pinchas | Mt 06.10 (citation) | 248 n. 16 | Mt 06.10 | 1 | Vs Christian “Thy Will be Done,” Ab’s not “righteousness is yours,” but asks difficult questions. | What sin so terrible as to justify killing 6m? | Every justification of God places blame on Jews but empathy for Shoah victims hinders us from accepting this easily. | Essential to remain in dialogue with god. God cannot remain outside of meaning. Outlined responses and critique. Reward and punishment models (including Zionism) and classical free choice arguments, argument for silence and death of God theology | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||
| 843 | Peli, Pinchas | bSan 022a | 248 n. 21 | bSan 022a | 1 | one praying should view self as if Shekhinah before him | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 844 | Peli, Pinchas | bTa'an 08a | 249 n. 23 | bTa'an 08a | 1 | Man's prayer is not heard until he places his soul in His palm | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 845 | Peli, Pinchas | Jb (allusion) | 249 | Jb | 41 | God's speech from the whirlwind | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 846 | Peli, Pinchas | Gn 01-03 | 250 | Gn 03 | 6 | SMH #1. First Man. Transgression and Punishment. | Problem: use of religious language in understanding Shoah. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 847 | Peli, Pinchas | bBK 092a | 250 n. 32 | bBK 092a | 2 | together with thorn cabbage smitten, i.e. good punished with bad | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 848 | Peli, Pinchas | mNeg 12.06 | 250 n. 32 | mNeg 12.06 | 1 | woe to wicked one and woe to his neighbor, good punished with bad | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 849 | Peli, Pinchas | bSuk 56b | 250 n. 32 | bSuk 56b | 1 | woe to wicked one and woe to his neighbor, good punished with bad | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 850 | Peli, Pinchas | bKid 40b | 251 n. 33 | bKid 40b | 1 | righteous judged with sinful public acc to Maimonides: MT 83.1-2 | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 851 | Peli, Pinchas | mAv 03.18 | 251 n. 33 | mAv 03.18 | 1 | everything predicted but freedom of choice is given | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 852 | Peli, Pinchas | bKet 111a | 251 n. 34 | bKet 111a | 4 | 3 oaths in Song: not storm wall (Zionism), not rebel vs nations, 3. nations not enslave Israel | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 853 | Peli, Pinchas | Gn 04 | 256 | Gn 04 | 4 | SMH #2. Cain Kills Abel. Free choice. | Heschel: Bible not human theology, not book by man about God, but rather anthropological study by God. Holocaust another chapter. Man fails again. If Cain is guilty, what is the sin of the murdered Abel? Sages refuse to absolve God of responsibility for Cain’s act of free will. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 854 | Peli, Pinchas | Gn 22 | 257 | Gn 22 | 25 | SMH #3. The Sacrifice of Isaac. Akedah. Also Liturgical Model for Holocaust Kiddush haShem. Man should be silent. Only God to ask questions. God not heard in whrlwind. | Significance not outside God and history and ability of language to deal with. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 855 | Peli, Pinchas | Gn 22.12 | 257 | Gn 22 | 25 | Do not stretch your hand against the lad | Jew overturns Wittegenstein to speak of that about which we cannot speak Language, since biblical times, is at the crux of the Jewish experience. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 856 | Peli, Pinchas | Jb | 258 | Jb | 41 | SMH #4. Job. | In what language did he speak or what language do we use to speak to and about God from within the Jobian whirlwind of 1938-1945 or 1933-1945? | Meaning not justification. Question exists whether Job was convinced at end. Speech took place. God was present. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||
| 857 | Peli, Pinchas | Jb 40.04, 07 | 258 | Jb | 41 | What can I answer you? I place my hand on my mouth. God useless. Man not allowed to ask questions | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 858 | Peli, Pinchas | Jb 42.03, 05 | 258 | Jb | 41 | I had heard of you but now my eye sees you. No such encounter known in Shoah | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 859 | Peli, Pinchas | Lv 10.01-03 | 258 | Lv 10.01-03 | 4 | SMH #5. Silence. Aaron's Silence upon death of his sons. Who like you among heavenly powers / mute? Ps 89:7 allusion Silence will still be part of answer. Ps 65:2 | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 860 | Peli, Pinchas | Ps 037.06 | 258 | Ps 037.06 | 1 | SMH #5. Silence and Self-Restraint | categories to fathom Shoah can be based on Jewish sources, esp. Bible, which serves as basis of religious thought in everything relating to understanding God and His ways. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 861 | Peli, Pinchas | Ec 03.07 | 258 | Ec 03.07 | 1 | SMH #5. Silence and Self-Restraint | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 862 | Peli, Pinchas | Ex 15.01 | 258 | Ex 15 | 13 | SMH #5. Silence and Self-Restraint | Scriptural models can be of help in search for religious language. | Magnes: I do not ask you, Master of the universe, to reveal to me the secrets of Your ways – I could not endure them. I do not desire to know why I suffer, only whether I suffer on Your behalf (or but only whether You know that I suffer?). | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||
| 863 | Peli, Pinchas | Ps 089.09 | 258 | Ps 089.09 | 2 | SMH #5. Silence and Self-Restraint; | Ability to suffer silently a sign of great strength; might of self restraint | Assumption: not a random incident. Not a political historical coincidence as in “waht was, will bem” but had signficiance before God, even if He “hid his face,” | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||
| 864 | Peli, Pinchas | bMen 29b | 258-259 | bMen 29b | 4 | Moses's consternation over Akiba's expositions and reward, ending in command to trust silently | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 865 | Peli, Pinchas | Is 45.15 | 259 | Is 45.11, 15; 54.08 | 7 | SMH #6. Hester Panim.. Hiding of the Face; Eclipse of God | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 866 | Peli, Pinchas | Dt 31.17-18 | Dt 31.16-21 | 9 | God describes to Moses what will happen when ppl go astray | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||||
| 867 | Peli, Pinchas | Ps 044.24-25 | 259 | Ps 044 | 10 | SMH #6. Hester Panim.. Hiding of the Face; Eclipse of God | Ability to suffer silently a sign of great strength; might of self restraint | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 868 | Peli, Pinchas | Ps 014 | 261 | Ps 014 | 1 | SMH #7. Death of God. Not Ps 14. More like Christ's death. Fackenheim treats as midrash, no a solution. | Christological import. | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | ||||||
| 869 | Peli, Pinchas | Ps 065.02 | 262 | Ps 065.02 | 1 | To you silence is praise | 1930-1989 | Israel, Hebrew Univ Jerusalem | https://en.wikipedia.org/wiki/Pinchas_Hacohen_Pel Rep Israel at Vat-JC d | Ultra-Orthodox | |||||||
| 870 | Schwartz, Yoel; Goldstein, Yitzchak | Dt 32.30 | 265 | Dt 32 | 11 | how one pursue 1000 and two cause myriad to flee? | Why Jews killed in such numbers? Why Jews passive (sheep to slaughter?) Expression contested by Journalist Shabtai t. Keshev or K. Shabbtai in Shoah? How entire people allow itself to be annihilated? cowardice or martyrdom? | incredulity over few SS managing 1000s of Jews. Accusation of faintheartedness and admiration of heroism exhibited faith in providence. Hayim Bialik mocks cowards vs Story of Masada braver to endure slavery than die as free men. Names missing from Sages legends of destruction. Suicide not kiddush haShem Weak people exist. Should not be blamed for this. | Origin of contempt for cowards is in culture of power | Jewish hero conquers his base intincts. Power expressed not in external might but in internal strength. Died with honor. not as victims but sacrifices. Many worn down by life of slavery. Felt death chosen, awaited angel of death. Saw it as angel of salvation from terrible afflictions and tortures. Believed in world’s conscience. How could anyone remain silent? | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||
| 871 | Schwartz, Yoel; Goldstein, Yitzchak | Lv 26.36 | 265 | Lv 26.03-27.34 (Behukotai) | 11 | | Not asked about any other group. 3 million poles 2.5 million russians. No clear answer. Depends on individual circumstances. Depends on whether revolt would have saved lives or not. To die hero’s death for own sake has no basis in Jewish faith. | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | ||||||
| 872 | Schwartz, Yoel; Goldstein, Yitzchak | 1Sa 02.03 | 266 (2x) | 1Sa 02.03 | 1 | Men's deeds taken into account. Cowardly generation of 600k defeated by small force of Amalek; needed new generation that hadn't experienced pride and exile. Ibn Ezra Comm on Ex 14:13, 2:3 | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||||||
| 873 | Schwartz, Yoel; Goldstein, Yitzchak | Ex 14.13 | 266 | Ex 14.13-14, 34 | 6 | Ibn Ezra Comm on Ex 14:13, 2:3 | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||||||
| 874 | Schwartz, Yoel; Goldstein, Yitzchak | Ex 02.03 | 266 | Ex 02.03 | 1 | Ibn Ezra Comm on Ex 14:13, 2:3 | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||||||
| 875 | Schwartz, Yoel; Goldstein, Yitzchak | bBeitza 25 | 266 | bBeitza 25 | 1 | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | ||||||||
| 876 | Schwartz, Yoel; Goldstein, Yitzchak | Dt 08.17 | 266 | Dt 08.17 | 1 | Don't boast of being strong | Strength gift of heaven. Decree of exile includes faintheartedness | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | ||||||
| 877 | Schwartz, Yoel; Goldstein, Yitzchak | bBer 058a | 266 | bBer 058a | 2 | If someone comes to kill you, kill him first | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||||||
| 878 | Schwartz, Yoel; Goldstein, Yitzchak | bBer 010a | 266 | bBer 010a | 1 | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | ||||||||
| 879 | Schwartz, Yoel; Goldstein, Yitzchak | Am 2.16 | 270 | Am 2.16 | 1 | bold will flee; Even if sharp sword placed on neck, do not act with despair | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||||||
| 880 | Schwartz, Yoel; Goldstein, Yitzchak | lit. kiddush ha Shem (martyrdom) | 270, 271 | Lit. Kiddush HaShem | 4 | martyrdom | 1939-; 1952-2016 | Israel | https://en.wikipedia.org/wiki/Yoel_Schwartz http://www.mishpacha.com/Browse/Article/9022/The-Hidden-Genius | Orthodox, Haredi; | |||||||
| 881 | Donat, Alexander | Gn 22 | 277 | Gn 22 | 25 | SMH #1. Sacrifice of Miriam. Hasidic Response. But why angel late? That sacrifice of Jews brings purification and advancement to whole world. Congruent with traditional Jewish faith but unacceptable to me. | writes from top of crematorium smokestack = criterion for evaluating any proposition | Shoah contemporary but question ancient. Why do righteous suffer? Why is man born to evil? Am I a Jew? What is my Judaism without God? | Bible provides traditinal unaswers that are unacceptable | Dumbfounded by the helplessness of religion in offering an answer. Lots of rabbis prayed and led Jews into death. Don’t believe it. | Dumbfounded by the helplessness of religion in offering an answer. Lots of rabbis prayed and led Jews into death. Don’t believe it. It’s because I am a Jew that I do not believe in God. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||
| 882 | Donat, Alexander | Is 55.09 | 278 | Is 55.08-09 | 2 | SMH #2. "We do not know.: God’s ways unfathomable. | Gordis: at what point is evil epxressed? When number is 6M or 5 or 1 or 1? | We can still believe in a God that allowed all this but can anyone still speak to Him? Why? | Can't pray anymore | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||
| 883 | Donat, Alexander | Gn 18.25 | 278 | Gn 18.17-32 | 5 | SMH #2. "We do not know" Far be it from you. Abraham argues with God over righteousness | Why was Angel late? Not how did events happen but how allowed to happen? Why they happened? Heschel why did you not stop the trains? Why did you make it so easy to kill? | Angel cannot be late. 6000 Isaacs. Repentance, prayer and charity not enough for Miriam. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||
| 884 | Donat, Alexander | Ex 05.22 | 278 | Ex 05.22 | 3 | SMH #2. "We do not know." "Lord why have you done evil to this people?" | Questions God about evil and harming people as Abraham and Moses did; We can ask these questions. Alienation too cruel, mystery too deep. “After what happened to us, how can you believe in God?” asks Gregor in Gates of the Forest. New York, 1982, p. 194. How can Jewish life continue after? | As survivor, have no personal claims against God. But no feelings of being bribed by miraculous salvation as many do. Nostalgia and grief remain | I do not pray to God. I do not believe in God. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||
| 885 | Donat, Alexander | Lit. Kiddush HaShem | 279 | Lit. Kiddush HaShem | 4 | SMH #3 Hasidic Response. Kiddush Hashem. Sanctification of the Name. | Auschwitz? Hirsch Leiwick, poem. Speech befvore Ideological Congress in Jerusalem 15 August 1957. | most famous explanation that we do not and cannot know God’s ways unsatisfactory. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||
| 886 | Donat, Alexander | Is 10.05 (allusion) | 279 | Is 10.03-05 | 5 | SMH #4. The Rod of God. Assyria, rod of my anger, i.e. Hitler Servant = The Rod of God. | Questions God about evil and harming people as Abraham and Moses did; We can ask these questions. Was the “vat” Aktion planned and decreed? What was their sin? Belief in heavenly bookkeeping repulsive. | can’t accept Job: Also rejects free will argument. There must be rules and limitaitons that God respects. Can’t find explanation. Retains hope in Judaism and Jewish people without God bec Judaism distinct from Jewish relgion represents subline concept of personal and social justice and source for ideals and noblest aspirations of all peoples | How faith possible after H? | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||
| 887 | Donat, Alexander | Jr 27.06 | 279 | Jr 27.06 | 2 | SMH #4 The Rod of God. Nebuchadnezzar my servant | Diff bet hurban and evil decree. Latter can be cancelled. From former no escape. 2 temples and shoah. | If Hitler Servant, why Nuremberg and Eichmann trials? | Hitler my servant. If rod, why did Nuremberg trials judge this instrument? Why State of Israel condemn Eichmann to death in 1961.Also unsatisfactory is hassidic response that all, including suffering and death comes form God and should be embraced as good, and explanation that Holocaust was a necessary part of larger plan, using Nazis. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||
| 888 | Donat, Alexander | Lv 19.16 | 280 | Lv 19.16-18 | 6 | don't stand aside while fellow's blood is shed | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||||
| 889 | Donat, Alexander | Gn 01.27 | 280 | Gn 01-03 | 14 | God created man in own image | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||||
| 890 | Donat, Alexander | Lit. U’netaneh tokef for Rosh Hashanah and Yom Kippur. | 281 | Lit. U’netaneh tokef for Rosh Hashanah and Yom Kippur. | 1 | SMH #5. Our "Free" Will. Judaism and Prayer book negates free will. | Gesture of Judaism to free will is evasion. Western philosophy gives humans responsibility. Free Will Concept foreign to Judaism. God intervenes directly with our daily lives and manages them. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||||
| 891 | Donat, Alexander | Is 45.15; 54.08 (allusions) | 282 | Is 45.11, 15; 54.08 | 7 | SMH #6. Eclipse of God. Hester Panim.. Hiding of the Face; | Buber's Eclipse answer unsatisfactory. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||||
| 892 | Donat, Alexander | Jb 40.05-06, 42.05-06 | 283 | Jb | 41 | SMH #7. Doubting Servant of God | Where is he? | Here on the gallows. Wiesel one of us. Speaks in our language. “Senseless prayers and useless tears.” | Horrors have no explanation. For Fackenheim, Wiesel is the religious protestor | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | ||||
| 893 | Donat, Alexander | Lit. Kaddish. | 283-284 | Lit. Kaddish. | 3 | SMH #8. Unanswered Kaddish Mourner’s Prayer. | Ways of God inscrutable. Beyond our ability to comprehend. | Mourner's prayer unanswered | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||
| 894 | Donat, Alexander | Gn 05.01 | 285 | Gn 05.01 | 2 | SMH #9. Voice from Ashes. Record of Adam's line.. Summary of generations-long serach for God. . . | What is my Judaism, this Judaism without God? | Judaism most subline concept of personal and social justice. Shoah must not be a memorial of helplessness. God is nothing but a legend. We must not behave as if nothing happened. | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||
| 895 | Donat, Alexander | Lv 19.13, 16 | 285 | Lv 19.16-18 | 6 | SMH #9. Voice from Ashes. Unsurpassabe social ideals | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||||
| 896 | Donat, Alexander | bShab 031a | 285 | bShab 031a | 1 | Silver rule of Hillel | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||||
| 897 | Donat, Alexander | mAv 02.15 | 285 | Ethics of Fathers 02.15 | 1 | Golden Rule of Rabbi Eliezer | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||||
| 898 | Donat, Alexander | mAv 04.19 | 286 | Ethics of Fathers 04.19 | 1 | Yannai's dictum: Not in our power to explain tranquility of wicked or suffering of righteous | 1905-1983 | Europe > Poland > Israel | https://en.wikipedia.org/wiki/Alexander_Donat | Atheist | |||||||
| 899 | Unna, Moshe | Is 01.06 | 288 | Is 01.06 | 2 | Nothing is whole | Beyond comprehension and ability to believe the worst. Mocks High Court. Mocks idea of justice. | Why doesn't God intervene in history? (Donat's ?). Main question for Donat: Is there an advantage to a moral system from which God is banished? Does atheism make it easier for Jew to accept reality of life after Auschwitz? | Freedom of choice is foundation of Judaism. God is not “the God of miracles" but of moral assertion; vs pagan nature gods.” Morality obligates individuals and humanity. God doesn’t regularly interfere in history. 40 years are a special time. God has the power to intervene but he usually doesn't. | Donat's atheism exchanges faith in God for faith in continuity of Jewry. Neither logical nor spiritual. Pushed by rebellion against surrounding helplessness; destruction may be total but leaves no room for building. Solution is a puff of wind. | 1902-1989 | Israel | https://en.wikipedia.org/wiki/Moshe_Unna | ||||
| 900 | Unna, Moshe | Is 22.17 | 288 | Is 22.17 | 1 | intense wandering | 1902-1989 | Israel | https://en.wikipedia.org/wiki/Moshe_Unna | ||||||||
| 901 | Bauer, Yehuda | Is 01.06 | 294 | Is 01.06 | 2 | Nothing is whole | Shoah made belief in benevolent God or Divine Providence impossible. | Criticizes Unna’s unshaken belief in God avoids real question: How to believe in a God who is Satan. Now must demand human morality for purpose of society’s existence. | Emphasis that Judaism stresses freedom of choice is a fig leaf cover up. Did God give a choice to murdered children? Did they choose to go into gas chambers? Nazis had freedom of choice, not victims. . | At Auschwitz saw failure of humanity juxtaposed with nonexistence of God. Faith disappointed because at its heart was something nonexistent. Let’s believe because faith is useful even if untrue. | Man created God. We must demand human morality for purpose of society’s existence. | 1926- | Israel | https://en.wikipedia.org/wiki/Yehuda_Bauer https://www.jewishvirtuallibrary.org/yehuda-bauer https://www.yadvashem.org/research/about/bauer.html | |||
| 902 | Bauer, Yehuda | Jb | Jb | 41 | SMH Job had freedom. Children and wife did not. Human beings are arbitrary victims of God who plays cynical game with Satan. So if God exists, then he is Satan. If He is not Satan, then he does not exist. | Job's Questions. But final question is not question: "does religion help? Is faith better than nihilism?" All these are utilitarian questions. Donat’s question is different: "is there truth in religion?" | I reject any argument that explains why God did not prevent murder of million Jewish children. Morality of Satan. | Faith in God failed because not based on truth. Holocaust proved this. Answer leads to sources of human morality. Man created God in his own image. | Buber and Wiesel say that God exists in history but makes free choice to not see, not to intervene, to do nothing. Inaction leads to mass murder. | 1926- | Israel | https://en.wikipedia.org/wiki/Yehuda_Bauer https://www.jewishvirtuallibrary.org/yehuda-bauer https://www.yadvashem.org/research/about/bauer.html | |||||
| 903 | Alterman, Natan | 0 | 0 | 0 | |||||||||||||
| 904 | Amir, Yehoyada | Gn 03.09 (allusion) | 305 | Gn 03 | 6 | allusion in citation of Heinrich Boll's book, Wo Warst du Adam? | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 905 | Amir, Yehoyada | Ps 113.05-06 | 307 n. 8 | Ps 113.05-06 | 1 | God who led Israel out of Egypt, who sees lowly | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 906 | Amir, Yehoyada | Dt 06.04-06 Shema | 307 | Dt 06.04-12 | 9 | assumptions of Shema: fundamentals of faith and we are Israel His redeemed people | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 907 | Amir, Yehoyada | Lit. Nishmat prayer on Shabbat | 307 n. 9 | Lit. Nishmat prayer on Shabbat | 1 | assumptions of prayer: transition from awareness of creator to being his redeemed children | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 908 | Amir, Yehoyada | Lit. Kiddush over wine on Shabbat | 308 | Lit. Kiddush over wine on Shabbat | 1 | memorial of Exodus and creation | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 909 | Amir, Yehoyada | Gn 01.01-02.03, 02,04-03.24 | 308 n. 10 | Gn 01-03 | 14 | historic tale of humanity, divergence of sexes and Adam and Eve's sin | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 910 | Amir, Yehoyada | Ex 14.13 | 309 n. 11 | Ex 14.13-14, 34 | 6 | Egyptians whom you see today you will never see; not seen as nonfulfilment of covenant | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 911 | Amir, Yehoyada | Gn 09.08-14 | 309 (allusion), 316 | Gn 09.08-14 | 1 | SMH. Noahic Covenant. Rainbow not relevant | An argument for removing God from history | Is history subject to God? Does God rule over history? Perhaps idea of election is source of the sanctified hatred of the other? | Perhaps God should be taken out of history. If history only human, reality all content should be removed from faith except compulsion to carry out rel obligation (Torah l'shema, for its own sake). Genesis more historic than cosmological. Cause of flood in Genesis is social-moral; central category of this history; first covenant between God and humanity. But Jewish people by observing covenant become subject to unique laws of providence that transcend overall providence of God over history. God, as subject to covenant, can’t allow people to be annihilated. | Idea of election may be source of the sanctified hatred of the other, readiness to ignore other’s religiosity and culpability to not empathize. | Rosenzweig/ Creation and Revelation work of God; redemption of humanity. In this perspective possible to believe despite everything in God and in humanity, who act in history and who sanctify it. t passive. Demands from us a new approach to dangers of arrogance and xenophobia inherent in Judaism. Demurral from election and exclusive interp that makes gentile inferior common among many modern phil. Climax with Kaplan. Wanted to get rid completely. For Rosenzweig, calls for cooperation. May be that idea of election may turn out to be source of much of the sanctified hatred of the other, readiness to ignore other’s religiosity and culpability to not empathize. New perspective will demand different J understanding of J and Isl. Need to see relative truth in other. History poses difficult questions to X likely in event of profound change to illuminate in an intimate and singular way relationship between the two faiths. Christianity poses challenge that seeks to shatter walls of mental ghetto. Did Judaism give meaning to suffering and help persecuted? To what extent sanctified lives? Reveals nullity of humanism. Our role not in high way of Jewish theology: Reward and punishment (because of our sins) but in byways: marginal. 1. Exile: Hester panim. Hiding of God’s face. Problematic idea. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | |||
| 912 | Amir, Yehoyada | Lv 26.14-45 | 309 n. 13, 14 (26.44 2x) | Lv 26.14-45 | 2 | SMH. Exile. Promise to not destroy utterly | H cruelest & most defnitive essense of exile in widest sense. Nullifies good; achievements of Emancipation, places humanism in cruel light. | How will H change and illumine JC Relations? Will Holocaust mark a new chapter in JC relationship? | New perspective will demand different J understanding of J and Isl. Need to see relative truth in other. | Awakening of conscience among christians regarding own responsibility for human suffering. RC made positive steps in this direction. We must show broadness of mind for context in which Church is operating. Bound to result in extensive theological and ideational change among various streams in Christianity. Without this change recognition of antisemitism and persecution of infidels meaningless. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||
| 913 | Amir, Yehoyada | Dt 28.15-69 | 309 n. 14 | Dt 28.15-69 | 6 | SMH Exile. | Exile; Punishment for sin | Is racism rooted in biblical election theology? How will H change understanding of election? | Pinnacle of punishment, Galut = counterpoint to covenant. Exiled "because of our sins." | Demands from us a new approach to dangers of arrogance and xenophobia inherent in Judaism. Demurral from election and exclusive interp that makes gentile inferior common among many modern phil. Climax with Kaplan. Wanted to get rid completely. For Rosenzweig, calls for cooperation. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||
| 914 | Amir, Yehoyada | Is 40.02 | 310 n. 15 | Is 40.01-02 | 4 | End of exile must come. Redemption only a question of time. | Holocaust subjected formula of Exile for Sin to severe crisis. Intensity and totality too appalling to retain formula of punishment and reward. | Why if "Not because of our sins"? How did J give meaning to suffering. | Some Orthodox hold that Exile must end and Redemption a question of time. But most reject idea that H emobides divine punishment and reward. Need another explanatin that would offer meaning to terrible reality and solace and hope to life that follows. Need different models buried in treasure house of Jewish religious thought. Not “because of our sins”. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | |||||
| 915 | Amir, Yehoyada | Gn 03.23 (allusion) | 310 | Gn 03 | 6 | SMH Exile. First exile | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 916 | Amir, Yehoyada | Ez 36.35 | 311 n. 16 | Ez 36 | 2 | SMH. This desolate land will become like Garden of Eden. End of Exile | How can one believe in God, humanity, culture, religion after Holocaust? | Exile means living in a world in need of redemption, healing, completion. Means living with awareness that this longed for tikkun needed. Something disrupted in historical reality. | R Rubenstein, asked fundamental question. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | |||||
| 917 | Amir, Yehoyada | Is 51.03 | 311 n. 17 | Is 51.03 | 1 | God will comfort Zion, restore Eden Prophets describe future redemption as return to Garden. | From where can educator glean measure of optimism necessary to create new generation of constructive people? | Exile from Garden of Eden. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||
| 918 | Amir, Yehoyada | MGnR 19.08 | 311 n, 18 | MGnR 19.08 | 1 | Genesis Rabbah. Shekhinah exiled from earth because of sins. Up to 7th level. In Kabbalah developed. | Doubt that H susceptible to moral explanation. | Kabbalah developed idea that Shekhinah exiled from earth because of sins. Up to 7th level. Garden of Eden = fundamental breach. Life of death and suffering, hierarchical rule, alienation, all present. Expulsion not geographical. Covenant of Exodus = extrication= foundation for grasping place of Israel in history. Two exiles: human and national. Physical exile exernal expression of far deeper exile that exists in the world. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||
| 919 | Amir, Yehoyada | Gn 12.01-03 | 311 n. 20 | Gn 12.01-03 | 5 | command to Abraham to uproot is not seen as Exile | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 920 | Amir, Yehoyada | Lm 5.21 | 312 | Lm | 17 | Return unto us O Lord and we will return. | Holocaust redefines history and significance of God’s presence therein. | God exiled from history. Trauma requires reexamination of fundamentals of the faith Terrifying questions that arise in face of Holocaust need not be addressed to religion at all but rather to humanity alone. Removes difficulty of faith after Holocaust. | Only exception is Y Leibowitz: History is human. Pays heavy price theoretically. God has no part in history. | Philosophers (list) feel intensity of trauma caused by H. Leibowitz exception. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||
| 921 | Amir, Yehoyada | mPes 10.05 | 312 n. 21 | mPes 10.05 | 2 | liberation from Egypt is liberation from Exile | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 922 | Amir, Yehoyada | bRHSh 31a-b | 312 n. 26 | bRHSh 31ab | 2 | end of sacrifice, exile, dismantling of Sanhedrin, all part of Exile | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 923 | Amir, Yehoyada | bMeg 029a | 313 n. 27 | bMeg 029a | 2 | Shekhinah with exiles. God suffers and is exiled with His people. They were exiled the Shekhinah was with them. God suffers and is exiled with His people. | Disappearance of God | God exiled from history. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||
| 924 | Amir, Yehoyada | bBer 008a | 313 n. 28 | bBer 008a | 1 | God only has 4 cubits of Halakhah. World is not God’s world. | Disappearance of God | History poses difficult questions to Judaism and Christianity | Event will tranform and illuminate relationship between J & Chr. Christianity poses challenge that seeks to shatter walls of mental ghetto. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | |||||
| 925 | Amir, Yehoyada | Dt 31.18 | 313 n. 28 | Dt 31.16-21 | 9 | SMH. Hiding of Face; Hester Panim | Disappearance of God | Did Judaism give meaning to suffering and help persecuted? To what extent sanctified lives? | Reveals nullity of humanism. Our role not in high way of Jewish theology: Reward and punishment (because of our sins) but in byways: marginal. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | |||||
| 926 | Amir, Yehoyada | Is 54.08 | 313 n. 28 | Is 45.11, 15; 54.08 | 7 | SMH Hiding of Face. Hester Panim | Disappearance of God | Exile: Hester panim. Hiding of God’s face. Problematic idea. | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||
| 927 | Amir, Yehoyada | Est | 313 n. 28 | Est | 18 | SMH. Purim where God not explicitly mentioned = example of hester panim. Link between name Esther and haster astir in Dt (hester panim) | Disappearance of God | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | |||||||
| 928 | Amir, Yehoyada | bHul 139b | 313 n. 29 | bHul 139b | 1 | Hester Panim based on Dt 31:8, Is 54:8. Illustrated by Esther where God not explicitly mentioned and similarity bet words in Dt, haster astir and Esther | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 929 | Amir, Yehoyada | Gn 15.16 | 314 n. 31 | Gn 15.16 | 1 | iniquity of Amorite not complete; and land not yet available used to explain postponing of settlement | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 930 | Amir, Yehoyada | Lv 25.23 | 315 n. 34 | Lv 25.23 | 1 | you are resident strangers to me: hints at sense of alienation from self while living in natural environment in which one is born | 1954- | Israel | http://huc.edu/directory/yehoyada-amir http://huc.edu/sites/default/files/directory/Amir/Yehoyada%20Amir%20-%20narrative%20curriculum%20vitae.pdf | ||||||||
| 931 | Achituv, Yosef (Yoske) | Dt 32.09 | 320 | Dt 32 | 11 | Jacob is God's portion | Yeshayahu Leibowitz: H has no religious significance. Product of particular reality of world. Fate of helpless in hands of wicked. | Is religious zionism undermined in face of H? How has H been exploited to strengthn religious Z? How Zionism from Merkaz HaRav lost hold on religious Z? | 1. Acc to J & X God reveals Self at Sinai and in history. 2. Israel not part of history, not affected by planets but by God. Deut 32:9. ( Breuer and Rosenzweig. Israel governed by metahistorical laws). Nonillusionary theology disavows any attempt to discover God through human history. 3. Rav Kook possible for Jews to return to world politics. | For Christianity, abject state of Jews irrefutable proof that God abandoned covenant with people of Israel. Redemption signalled by land producing fruit Secularism alternative for understanding reality. No messiah, no providence. Rabbis have no supreme knowledge of God and Torah to explain divine intentions underlying current historical and political moves. | Reviews Zionist options: 3 periods. 1) X-1960. History normal political process. 2) 1960s-1980s. Merkaz HaRav. Notion of divine prov based on mystical Israeli nationalism. Athalta di Ge’ulah. Beginning of Redemption. Arousal below prompts arousal on high. Recognized by land producing fruit. Prayer for Redemption > Phrase beginning of emergence of our redempiton > Prayer for Safety of State. 3) Last decade complex inner development: Decline of Merkaz HaRav and rise of diffuse ideological and religious trends involving concepts that moderate notion of providence in history with denials of any divine intervention in human activity, placing full moral resp on man. | Growing religious sensitivity to human rights, to use of aggressive force; sense of duty to communal rehabilitiation of Jewish society, willingness to take critical stance towards religious leadership and cultivation of modesty and humility with regard to pretension to explain H in religious terms. | 1933-2012 | Israel | https://hartman.org.il/SHINews_View.asp?Article_Id=962&Cat_Id=285&Cat_Type=SHINews | Religious Zionist | |
| 932 | Achituv, Yosef | Hos 06.01-02 | 320 | Hos 06.01-02 | 2 | SMH. Surgery. Let us return, he has torn that he may heal us | Model of divine surgery. Schneerson./ Hand of God appears and performs cruel operation to cut people from bonds of exile. Transition from justifying ways of God to justfying Holocaust led to decatastrophization of H. H doesn’t precede but forms integral part of redemption. R Zvi Yehudah spoke of H as healing operation to cut body from bonds of exile. Used by Schneerson but not associated with divine purpose. | Intensifies notion of divine providence. H advance payment for future redemption. History guarantees accumulation of appropriate decisions. | 6 Day War Victory | Jews missed taking advantage of Balfour Dec. God doesn’t interfere with free choice. After 6 Day War, preoccupation with H swelled. Manifest miracle of victory Heightened psychological awareness of providence & connection bet H and national revival. | 1933-2012 | Israel | https://hartman.org.il/SHINews_View.asp?Article_Id=962&Cat_Id=285&Cat_Type=SHINews | ||||
| 933 | Achituv, Yosef | Ez 36 | 323 n. 9 | Ez 36 | 2 | SMH. Exile will give way to return to garden. But ye o mountains ye shall shoot forth your branches. Fruitfulness of land seen as sign of redemption | 6 Day War Victory | 6 Day War Victory more compelling than fecundity of trees. Intensified settlements. Gush Emunim (Bloc of faithful) < teaching of R A Isaac Ha Kohen Kook. | 1933-2012 | Israel | https://hartman.org.il/SHINews_View.asp?Article_Id=962&Cat_Id=285&Cat_Type=SHINews | ||||||
| 934 | Achituv, Yosef | bSan 098a | 323 n. 9 | bSan 097-098 | 15 | manifest sign of redemption | 1933-2012 | Israel | https://hartman.org.il/SHINews_View.asp?Article_Id=962&Cat_Id=285&Cat_Type=SHINews | ||||||||
| 935 | Harvey, Warren Zev | bBB 16a | 328 | bBB 16a | 1 | Satan, evil inclination, angel of death same; satan a literary personification of psychological principle known as evil inclination | 1943- | Israel, born New York | http://en.emetprize.org/laureates/humanities/jewish-philosophy/prof-zev-harvey/ | ||||||||
| 936 | Harvey, Warren Zev | Is 11.06-08, 09 | 328 | Is 11.06-08, 09 | 1 | Promise of scripture about abolition of enmities. Maimonides on in GP 3.11 | 1943- | Israel, born New York | http://en.emetprize.org/laureates/humanities/jewish-philosophy/prof-zev-harvey/ | ||||||||
| 937 | Harvey, Warren Zev | Lm 5.07 | 329 | Lm | 17 | Our fathers sinned and are no more. | Evil, irrational, demonic, doesn’t excuse participatns. Only Jews selected by Nazis as “other.” Hence preeminent enemy of Satan and ally of God. Perhaps undermines faith in Reward and Punishment on earth, but reminds Jewish People as having Divine Mission and special destiny. | What is evil inflicted by people result of? Should explanation be mythic kabbalistic or rational philosophic? Former encourages resignation in face of evil, because not caused by men but by cosmic powers, Latter emphasizes need for human rational responsibility. | Myth addresses fears that inhabit “primitive side of man’s existence.” Satan represents psychological principle that leads us to stray and deviate (GP III.22, p. 489). Gershom Scholem treats evil as serious problem expl by ref to Satan or Sitra Ahra in kabbalistic language; For Scholem, existence of evil is the main touchstone of the difference between the philosophic and kabbalistic outlook. In Eichmann trial, Scholem took exception to Arendt’s “banality of evil.” No depth, no demonic dimension. She said she changed her mind and doesn’t speak of radical evil. Thought defying because thought tries to reach depth. Only good has depth and can be radical. | Need to understand psychological and political causes of those evils, to identify privations of knowledge that made them possible. Ka tsetnik quesitoned own description of “the planet Auschwitz” now stressed run by human beings. Arendt: “Only good has depth and can be radical.” Only good can be radical. Alluded to radical individuals who acted to save Jews. Evil not metaphysical. | For kabbalists, evil not privation but real entity. Satan, power of evil. Sitra Ahra, rival of Divine. Action vs Comfort. Cold comfort to be told troubles are workings of imagination. Comfort to be told we are not responsible. We can assist God by prayer and piety. But human responsibility diminished. If so, prevention of future tyranny and genocide not in human hands. | 1943- | Israel, born New York | http://en.emetprize.org/laureates/humanities/jewish-philosophy/prof-zev-harvey/ | |||
| 938 | Harvey, Warren Zev | Jr 04.22 | 329 | Jr 04.22 | 1 | Fools and dolts; Ancestors lost temple because they were fools and dolts and studied astrology and not military strategy. Evil caused by privation of reason. | Rational philosophic approach of Maimonides and Herman Cohen treats evil as privation, "evil is nonexistent” making philosophy irrelevant to fundamental human concerns but to kabbalists most pressing problem. | But according to Maimonidean conception, evils of holocaust perpetrated by human beings against human beings and could have been prevented by human beings. | 1943- | Israel, born New York | http://en.emetprize.org/laureates/humanities/jewish-philosophy/prof-zev-harvey/ | ||||||
| 939 | Rosenberg, Shalom | Lit. Haggadah (Ex 13.03 allusion) | 334 | Lit. Haggadah Ex 13.03f. | 4 | 1st commandment on leaving Egypt. Remember: Preserve experience. Seder. Haggadah: In each generation, a man person must see himself as if he went out to Egpyt . . what the Lord did for me. | H Event that unites all of us but also divides. Beginning def with Holocaust distorts. Diff between murder and genocide. We feel guilty for having survived. H unique synthesized all varieties of evil together. Substitution of Holocaust by “genocide” unforgivable. Can undrstd antisemitism. Not H. Different Planet. Whether kill one or many still murderer. Quantity creates quality, but here new essential quality of evil and of crime revealed before our eyes. | Jewish Mission and Destiny greatest Riddle of our lives. What is the lesson of Holocaust? Why H? needs explanation as historical event. | Heschel: A Father cannot educate his son as a Jew after the Holocast except with recognition that he is bringing his child into an eternal covenant with God. Nature and history intermingled in Jewish year. Connects two concepts of time: cyclical and linear; Latter doesn’t repeat and dominated by forgetfulness. Rooted in unrepeatebleness and transcience of human existence. Collective memory cultural and educational imperative. Four questions means memory depends on existential identity of enquirer and one remembering. For me: memory identity transcends history. Shows diff between Jewish memory and memory of the nations. We identify with martyrs, not their memories. | Revelation of values of good and ethical not from Exodus but from enslavement. Values obligate us even if not successful. Not instrumental. Allow room for faith in which norm is rooted. | Imperative: need for Jewish politics, worldwide, establishment of Jewish state. Zionism didn’t set out to solve Jewish problem by creating problem in Middle East. Modern Zionist Antisemitism: from modern Zionism. Created by Toynbee’s parallel of Nazis and Israelis. Return to land and prerogative of power. Legitimacy in Diaspora despite danger of dual loyalty. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||
| 940 | Rosenberg, Shalom | Dt 25.17 (citation) | 334 | Dt 25.17 (citation) | 1 | Remember what Amalek did to you | unique significance of H which many try to deny: Satan pointed to us as his enemies. "They are loathed as evil by absolute evil. . . his manner they are indeed the chosen people" (Adorno, p. 344) | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||||||
| 941 | Rosenberg, Shalom | Ex 13.03, 8 (citations) | 334 | Ex 13.08 | 2 | Remember when you went out from Egypt. . . You shall tell your son on that day, saying, 'The Lord did this for me when I went out of Auschwitz' | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||||
| 942 | Rosenberg, Shalom | Ec 01.04 (citation, col. 1 par 2) | 334 | Ec 01.04 (citation, col. 1 par 2) | 1 | One generation goes and another comes. Eccl. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||||
| 943 | Rosenberg, Shalom | Lit. Ninth of Av Elegy. | 334 | Lit. ninth of Av and Yom haShoah | 2 | Elegy of 9th Av. Built on contrast between when I went out from Egypt and Jerusalem, Remember what Amalek did to you and remember the Exodus from Egypt | Why did Church canonize Edith Stein? | Death of Edith Stein central in Hochuth’s play. Church stole her after her murder by canonization of Jew who died as Jew. To proclaim her a saint without mentioning that she died as a Jew is theft. Stealing of Holocaust Stealing and erasing identity of Jews. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||
| 944 | Rosenberg, Shalom | Dt 31.17 | 343 | Dt 31.16-21 | 9 | Day will come when I will hide face and they ask have these evils come? Teaches to hold unto to reality despite ememies who say the Hiding of God's face precedes last commandment of Torah | Why was memory of Holocaust repressed in years following war? | Religious response to H means faith in meaning beyond the absurd. Absurd means opening a frightening door to our own Jewish essence. | Not true. Initial years needed practical response. By establishment of state. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||||
| 945 | Rosenberg, Shalom | Dt 32 | 343 | Dt 32 | 11 | Last commandment of Torah To teach children of Israel Song. Song 32. Ha’azinu | From what does Nazism and Holocaust spring? | Frankl learned that man capable of living with total lack, but if one were to take away meaning, then he is lost and condemned to death. But this isn’t included among things sociologists and pyschologists have researched. | We are closer to classic Zionism. Desire to return to homeland. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||||
| 946 | Rosenberg, Shalom | Dt 32.27 | 343 | Dt 32 | 11 | Teaches to hold unto to reality despite ememies who say the Lord has not wrought all this. | War against Jews. A religious and philosophical war. Confronts with world in which God’s face hidden. | Do they spring from Christian philosophy? | To understand H is to understand own Jewish identity through negation. | Soloveitchik: History is wall carpet which we regard from wrong side. WWII revealed that impulse to murder transformed into suicide. Discovery of Satanic Other side. Satan = embodiment of evil for own sake. If all who murder me are so evil. What am I if not one who carries something of your light? | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||
| 947 | Rosenberg, Shalom | Dt 25.17-19 (Parshat Zakhor) | 344 (v. 18 2x) | Dt 25.17-19 | 6 | Parshat Zakhor. Remember what Amalek did to you v. 18: That which chanced upon you on the way. | Nazism as collective insanity? Satan said: you are my enemeis. Enemies of Satan are chosen people. Absurd but true jump. | Victims of satanic politics, unable to conduct realistic politics. If return to history must live utopian politics. Anything less is a crime. If become like the nations, become Nazis. | Can’t understand absolute evil: evil as end in itself. | Can’t understand absolute evil: evil as end in itself. | 6 Day War, 1967 and Yom Kippur War 1973, contained shadows of H. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||
| 948 | Rosenberg, Shalom | Est (Lit. Purim) | 344 | Est | 18 | Passover and Purim; By Shapira. Must rejoice on Purim no matter what; On Yom Kippur and Purim. Day itself atones. Geatest test is possibility of redeeming joy from enslavement. | Not Jewish phenomenon. Jews marginal factor in wider fundamental experiment. Incorrect because no continuity between xenophobia and antisemitism and H. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||||||
| 949 | Rosenberg, Shalom | Ps 126.01 | 348 (citation) | Ps 126.01 | 1 | Psalmists: "we were as dreamers" when Lord restored Zion | Exile = Nightmare; but worse | Good world created not perfect. God chose to create incomplete world. Ramhal. History a theater of the absurd. Ka tzetnik didn’t want to wake neighbor from nightmare because reality worse. Reality a dream. Next world awakening. Exile = Nightmare. | Jewish people not fossilized from past (Toynbee) but from future. Carry alienation. = Meaning of exile. H erased history. Rise of Israel restored history to Jewish theology Significant for other religiojns, esp. X. David Novak” “Post hoc ergo propter hoc.” H has apocalyptic character. | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | |||||
| 950 | Rosenberg, Shalom | bNazir 23a | 348 n. 27 | bNazir 23a | 1 | "What could he do, that which was, was." Impossibility of changing past | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||||
| 951 | Rosenberg, Shalom | bYoma 37a | 348 n. 27 | bYoma 37a | 1 | "that which was, was." Impossibility of changing past. Rashi | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||||
| 952 | Rosenberg, Shalom | mBer 09.03 | 348 n. 27 | mBer 09.03 | 1 | prayer for what already happened, vain | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||||
| 953 | Rosenberg, Shalom | bYoma 08b | 348 n. 27 | bYoma 08b | 1 | how did he dress them? That which was, was. Rather, how will he dress them in the future? Prophecies for future and for its time alone; need to learn from past | 1935 | Israel, Buenos Aires | https://www.wikidata.org/wiki/Q16130040 https://en.jewishthought.huji.ac.il/people/shalom-rosenberg | ||||||||
| 954 | Katz, Steven T. | Gn 22.02 | 355 | Gn 22 | 25 | SMH #1. paradigm for martyrology. Akedah. Imputes heroism and unwavering faith to dead. Not due to sin. So piety, not sin accounts for Holocaust. | Unique by moral and metaphysical criteria: No other state ever set out as a matter of intentional principle and actualized policy to annihilate physically every member of people. | What model to use to make H intelligible? If unique historically? what theol Implications? What are the consequences of models. Is Hitler Abraham? Hitler has no “problem” with death. | Not due to sin. So piety, not sin accounts for Holocaust. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||||
| 955 | Katz, Steven T. (Intro) | Jb | 356 | Jb | 41 | SMH #2. | More radical responses: A = 1. New Revelation: A. Fackenheim: Auschwitz a New Revelatoin; 614th commandment: don’t hand Hitler posthumous victories. Sacred obligation to survive. Jewish existence a holy act. Forbidden to despair. Lest Judaism perish. Resist annihilation. B. Buber: Dialogical revelation. Personal encounter with eternal Thou. God always present. Further: commands. Main line of enquiry as that of Sacks, centers dialogical Buberian notion of revelation and idea of commandment: a) how do historical events become “revelatory”? b) what is “commandment”? c) Is reaction to Hitler main reason for continued Jewish existence? Wyschograd very critical. | State of Israel openly reveals God’s saving presence. | Three periods: 1. biblical, God initiator. Displayed in 586. Israel through prophets responded by self-chastisement. Destruction and exile interpreted as divine punishment for sin. 2. Transformation of covenant idea by dest of 2nd T. Manifest divine presence reduced but covenant renewed. Jews take equal role. True partners. 3. Third cycle. Shoah. Covenant shattered. New relationship. God can have no claims. Covenant can no longer be commanded. Can’t demand anyone giving up life. I can ask or plead for it. Covenant now voluntary. Jews have miraculously chosen to continue to live as Jews. Jewish people so in love with idea of redemption. Israel now senior partner. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||||
| 956 | Katz, Steven T. | Jb 38 | 356 | Jb | 41 | God's reply no answer | Gentiles have mercy of God revealed to them and become converted, become baptized gentiles, become Christians. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||||||
| 957 | Katz, Steven T. | Is 53 | 356 | Is 52.13, 53. | 6 | SMH #3. Majority of Jewish interp. Servant is Israel. Mirror divine in own reality while suffering for others. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||||||
| 958 | Katz, Steven T. | Dt 31.17-18 | 358 | Dt 31.16-21 | 9 | SMH #4. Hester Panim, Hiding of Face. First causal sense, links God's absence from unfolding historical events to human sin. God turns away from sinner | H. Transcends any meaning. Need to rethink whether catastrophes are compatible with traditional notions of beneficient and providential God. Not interferer. More immensity whose reality is our prefiguration. Not direct agent in human affairs + free will defenses. | Would God really cause deaths of six million to make a point? What kind of God would exact such retribution? What sin could Israel be guilty of to warrant such retribution? But is God still God? Hans Jonas. God suffers along with humankind. Has become open to human suffering. Raphael: God as mother. Not omnipotent. Shekhinah. Sustains world with care. Sacrifice too much? | For others, Reform Judaism or Assimilation. Germany = land created Jewish Enlightenment is proof of causal link. | 2.Revelation that Covenant Broken. New Age. Irving Yitzchak Greenberg. Simple faith impossible. A) God continues to exist via Israel, children, who live voluntarily not halakhically. Calls for purging of demeaning religious behavior, e.g. sexism, prejudice, oppression. Does Greenberg correctly read Jewish history? What are meaning of “covenant,” "revelation,” “commandment”? Can covenant be broken? Can voluntary covenant take place? | for Hutner and Teitelbaum, Zionism inmplicit in Holocaust. Hutner links Holocaust to instigation of Mufti of Jerusalem who persuaded Hitler to undertake destruction. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||
| 959 | Katz, Steven T. | Mic 03.04 | 358 | Mic 03.04 | 1 | SMH #4. Hiding of Face. Hester Panim. First sense like Dt 31.:17-18 links God's absence to sin | Religious conservatives who reject claims for uniqueness of H on implicit grounds that this would alter inherited norms are mistaken. Radicals haven’t shown, just assume that transformation is essential. That Shoah demands change is open question. | Why intervened in past but not now? Does this matter theologically? Not clear that it does. | Those that think it matters theologically have run ahead: Rubenstein, Cohen, Greenberg, Berkovitz, Soloveitchik, Hutner, Satmar Rebbe. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||||
| 960 | Katz, Steven T. | Ps 044 | 358 | Ps 044 | 10 | God's absence. Second Sense, linked not to sin, but suggests human despair and confusion, protest, over His "disappearance" for no reason. Mankind "abandoned." | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||||||
| 961 | Katz, Steven T. | Ps 069 | 358 | Ps 069 | 1 | God's absence. Second Sense, linked not to sin, but suggests human despair and confusion, protest, over His "disappearance" for no reason. Mankind "abandoned." | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||||||
| 962 | Katz, Steven T. | Ps 088 | 358 | Ps 088 | 1 | God's absence. Second Sense, linked not to sin, but suggests human despair and confusion, protest, over His "disappearance" for no reason. Mankind "abandoned." | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||||||
| 963 | Katz, Steven T. | Ps 09, 10, 13 | 358 | Ps 09, 10, 13 | 1 | Variants of Pss 44, 69, 88. God's absence unfathomable, not result of sin | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||||||
| 964 | Katz, Steven T. | Jb 13.24 | 358 | Jb | 41 | SMH #4. Hiding of Face. Hester Panim, but not from sin. but human despair over disappearance. | Hence: Why, how long? Buber, Soloveitchik, Kolitz, Berkovitz | Buber, Berkovitz, Gordis. But consider how problematic: book has happy ending, Job’s doubts unclear, God’s reply no answer, first wife and family dead. | God turns away from sinner. Hutner, Satmer Rebbe, Teitelbaum. Hasidic and anti Zionist. Most rejected. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||||
| 965 | Katz, Steven T. | Dt 28 | 359 | Dt 28 | 2 | SMH #5. Mipney Chatayenu. On Account of our sins. Also Hiding of Face. Hester Panim, God turns away from sinner. Hutner, Satmer Rebbe, Teitelbaum. Hasidic and anti Zionist. Most rejected. | Is it God's action or H what men do to other men; | How to a) vindicate Jewish people? How to see death camps not as punishment? How remove God as direct cause of evil? c) affirm reality and saving nature of divine. | Theme evidenced in parts I and II. In Heschel, Berkovitz, Hassidic rebbes, Maybaum. Reform. First in Isaiah, then Jesus, now Treblinka. For Gentiles to come close to Him, while they resist his call. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | |||||
| 966 | Katz, Steven T. | bKet 110a | 359 | bKet 110a | 1 | People should not try to end exile and hasten Messiah on own. | Why Holocaust? Secular Answers What implication of H? | Redefinition of God from Process Theology, Whitehead and Hartshorne. Hans Jonas, Arthur Cohen, Melissa Raphael. Problems arise because of an inadquate description of divine. One that misascribes attributes of omnipotence, omniscience that he doesn’t possess. Cohen. Tremendum. | Revelation that God is dead. Rubenstein. Individuals must fashion values. Peoplehood all the more important. Demythologized. Must renounce traditional metaphyiscal doctrines and chosen status. But view not subject to empirical confirmation. What of positive events like Israel? Response: Burden of Human Freedom. Free Will Defense. To allow human morality to be substantively real, refrains from intercession. Berkovitz, A. A. Cohen, The Tremendum. Revelation of Ethical demand. Levinas and Funkenstein. Primary demand of post-Holocaust era is defense of ethical obligation that human beings owe each other. Caring for others fundamental requirement. But what is the ground? Mystery and Silence. I cannot know. Elie Wiesel. Andre Schwarzbart. Nmellie Sachs. | What of positive events like Israel? | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||
| 967 | Katz, Steven T. | Ex | 360 | Ex | 1 | SMH #6 Free Will Defense. In past intervened, Exodus, but now absent, yet Israel. | 1944 | United States, | https://en.wikipedia.org/wiki/Steven_T._Katz | ||||||||
| 968 | Buber, Martin | Ps 019.02 | 372 n. 1 | Ps 019.02 | 1 | How is Jewish life possible after A? | God speaks to individual, community and through everything, nature and history. Everything is an infinite context of signs. Nature enunciates. Declares. Not so human history. In Nature, creator God who speaks; In history, revealing God. Revelation not continuous. Irradiates events. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | |||||||
| 969 | Buber, Martin | Is 48.16 | 373 | Is 48.16 | 1 | Time when God hides his face | How is life with God possible in a time in which there is an A? | Nature reveals all inclusive something: glory of God. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||
| 970 | Buber, Martin | Is 08.17 | 373 | Is 08.17; 64.06 | 3 | Hester Panim; times when people can’t recognize God’s own deeds in history | One can believe in a God who allowed these things to happen but can one speak to him? Can one still hear his word? Can we recommend Ps 106:1? | In history, have alternation between times of great utterance and mute times. God forsaken. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||
| 971 | Buber, Martin | Is 28.21 | 373 | Is 28.21 | 2 | people will recognize: | We? All who have not got over what happened and will not get over it. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | |||||||
| 972 | Buber, Martin | Is 45.11, 15 | 373 | Is 45.11, 15; 54.08 | 7 | SMH Hester Panim; you are a God who hides Himself. In hour of liberation, people praise. Bible knows of times when God hides his face. _ | We still await and will recognize our cruel and merciful Lord. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | |||||||
| 973 | Buber, Martin | Ps 082 | 373 | Ps 082 | 1 | God entrusted the world to angels who judge cruelly. Asks God to judge. | Don’t know how Jewis life possible, what Jewish life is. But I know what it means to cling to Him. These point to what could be justly called in future Jewish life. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | |||||||
| 974 | Buber, Martin | Gn 18.25 | 373 n. 2 | Gn 18.17-32 | 5 | Bible confronts us with human address that despite all expects answer. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||||
| 975 | Buber, Martin | Ps 106.01 | 373 n. 3 | Ps 106.01 | 1 | Give thanks. . . ? | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||||
| 976 | Buber, Martin | Jb 30.21 | 373 | Jb | 41 | Job laments and charges that God removed his right | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||||
| 977 | Buber, Martin | Jb 27.02 | 373 | Jb | 41 | God doesn’t answer Job. Only gets appearance. | Wont stop being hidden God when he will reveal himself. How will he reveal himself? Like to young perfect and happy Job or to broken Job? | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | |||||||
| 978 | Buber, Martin | Jb 42.05 | 374 | Jb | 41 | His eye sees him 42:5. Otherwise Job. Doesn’t reveal self to Job but Job says I am consoled. | His eye sees him 42:5. Otherwise Job. Doesn’t reveal self to Job but Job says I am consoled. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | |||||||
| 979 | Buber, Martin | Gn 22.01,02 | 374 | Gn 22 | 25 | Abraham could not understand in Gen 22:1 but only went after 22:2. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||||
| 980 | Buber, Martin | Gn 12.04 | 374 | Gn 12.04 | 1 | In 12:4 he goes anew. Ram irrelevant. Killing of son was in heart. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||||
| 981 | Buber, Martin | Is 28.21 | 374 | Is 28.21 | 2 | Not for us to imagine state where we can forgive. | 1878-1965 | Israel, Austria, Vienna, | https://en.wikipedia.org/wiki/Martin_Buber | ||||||||
| 982 | Heschel, Abraham Joshua | MGnR 22.12 | 378 n. 1 | MGnR 22.12 | 1 | Mark of Cain. | Flaw in premise: humanity blaming God for own sins and failures. Error to shift responsibility | Faith of believers is second hand. Faith in miracles of past, attachment to symbols and ceremonies. God known from hearsay. Rumor fostered by dogmas. Take ideals in vain, eluded Him. Now reap fruits of failure. See how nation lost from sight of God given up by Him. Dismissal of man inaugurates eventual calamity. When doors of this world slammed on Him, He withdraws, leaving man to himself. God is in exile. | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||
| 983 | Heschel, Abraham Joshua | Gn 04.15 (allusion) | 378 | Gn 04 | 4 | Mark of Cain. | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||||
| 984 | Heschel, Abraham Joshua | Gn 03.08 | 378 n. 2 | Gn 03 | 6 | Man hides | Where is God and how could He have allowed such a thing happen? I | Man causes tragic situation in which he finds himself by fleeing from God. Adam portrays initial mistake. Current responsibility is “to open our souls to Him, to let Him again enter our deeds.” | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||
| 985 | Heschel, Abraham Joshua | Jb 13.20-24 | 378 n. 3 | Jb | 41 | Man still hiding | Is God directing play or indifferent? | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | |||||||
| 986 | Heschel, Abraham Joshua | Dt 31.16-17 | 379 n. 4 | Dt 31.16-21 | 9 | Hiding of God's Face. not hidden but hiding | Prophetic Distinction between “hidden god” (absent or elusive in essence) and “hiding God” (who forsakes after they turn away from Him) describes state of our current relationship with deity and God’s true nature. | God waiting to be disclosed, to be admitted into our lives. Effect of hiding is hardening of conscience. | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||
| 987 | Heschel, Abraham Joshua | Is 45.15 | 379 | Is 45.11, 15; 54.08 | 7 | SMH Hester Panim.. Hiding of the Face; Eclipse of God Prophets: not hidden but hiding אֲשֶׁ֤ר חֵרְפ֖וּ אוֹיְבֶ֥יךָ׀ יְהוָ֑ה אֲשֶׁ֥ר חֵ֜רְפ֗וּ עִקְּב֥וֹת מְשִׁיחֶֽךָ׃ (Ps. 89:52 WTT) | In sensing fact of His hiding we have disclosed Him. Life is a hiding place for God. Nations roam and rave but all this is ruffling deep unnoticed and uncherished stillness (Elijah). Like hide and seek game. God wants to be found. | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | |||||||
| 988 | Heschel, Abraham Joshua | Is 06 (vv. 9-12) | 379 n. 5 | Is 06.9-12 | 1 | Man hears but doesn't; hardened | |||||||||||
| 989 | Heschel, Abraham Joshua | 1Ki 19.12 (allusion) | 379 | 1Ki 19.12 | 1 | Nations roam and rave but this is only ruffling deep, unnoticed, uncherished stillness. Allusion to still small voice | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||||
| 990 | Heschel, Abraham Joshua | Ps 046.06 (allusion) | 379 | Ps 046.06 (allusion) | 1 | Nations roam and rave but this is only ruffling deep, unnoticed, uncherished stillness. Allusion to still small voice | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||||
| 991 | Heschel, Abraham Joshua | Jb 06.9-10 | 379 | Jb | 41 | That God would kill me | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||||
| 992 | Heschel, Abraham Joshua | Ps 037.03 | 379 n. 6 | Ps 037.03 | 1 | Rabbi Mendel of Kotzk: Lie in dust and gorge on faith. Never despair. | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||||
| 993 | Heschel, Abraham Joshua | Ps 044 | 379-380 | Ps 044 | 10 | Never despair | 1907-1972 | U.S. Apt, Poland. | https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel | ||||||||
| 994 | Soloveitchik, Joseph, The Rav | bBer 007a | 382 n. 1 | bBer 007a | 1 | Prob of suf. No reply. Hb demanded satisfaction, affront to justice; Jer, David, Koheleth, pondered. Entire book of Job devoted to it | H a mystery that can’t be explained. | Why suffering? Darkest enigma. From dawn of existence. Moses pleaded | Judaism arrived at new formulation to problem. Distinguishes between fate and destiny. In this distinction our teaching is to be found | Concentrated on linking destruction of E Jewry with creation of State of Israel. Death camps evidence against God’s existence and special covenantal rel with people of Israel, reborn State of Israel supplies powerful evidence of G’s existence and continued love affair with Jewish pepole. State = “knocking at door” of survivors. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||
| 995 | Soloveitchik, Joseph, The Rav | Ex 33.19 | 382 n. 1 | Ex 33.19-20 | 4 | all my goodness. Moses asked. R. Yohanan thinks answered. Maimonides: Guide 1:54 “all my goodness” revealed to Moses. | Why has God allowed evil to reign over His creation? | Fate = existence of compulsion. I of fate = passive object. A contradiction in terms. Against this background experience of evil arises. Two stages. Upheaval. Then intellectual curiosity which endeavors to understand cosmos and undergird man’s confidence and security. Reaches accommodation with evil to cover it up. Self-deception. Judaism: evil can’t be blurred. Existential mystery. Can’t find answer in realm of speculative thought. Need to grasp world as a whole. Looking at rug from reverse side. “I” of fate asks theoretical metaphysical question which has no answer. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||
| 996 | Soloveitchik, Joseph, The Rav | mAv 04.29 | 383 | mAv 04.29 | 1 | “Against your will do you live out your life.” Factual existence. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 997 | Soloveitchik, Joseph, The Rav | Ex 07.03; 09.12 | 383 n. 2 | Ex 07.03; 09.12 | 1 | man deprived of choice through sin; common issue for medieval commentators, e.g. Maimonides and Nahmanides | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 998 | Soloveitchik, Joseph, The Rav | Gn 01.28 | 384 | Gn 01-03 | 14 | God's blessing to work of hands sums up entire purpose in life. Destiny gives man crown. | Existence of destiny. Active mode of existence. Against your will you are born and die but you live of your own free will. Man’s task is to transform fate into destiny. Passive existence into active existence. Halakhic answer simple: afflictions come to elevate person, to purify and sanctify spirit, purge it of dross of superficiality and vulgarity. | Theological. All claims of X theol that God deprived Jews of rights in land publicly refuted as falsehoods. Gives me great pleasure. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||
| 999 | Soloveitchik, Joseph, The Rav | Jr 30.07 | 385 | Jr 30.07 | 5 | Time of trouble/agony unto Jacob but out of it he shall be saved. | Halakhic answer teaches sufferer commits grave sin if troubles allowed to go to waste and remain without meaning or purpose. Suffering exists for atonement. Out of very midst of agony itself he will attain eternal salvation. Agony will serve to form character to reach level of exaltedness in world bereft of suffering. Suffering imposes obligation to return to God. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1000 | Soloveitchik, Joseph, The Rav | Dt 04.30 | 385 | Dt 04.30 | 3 | in your distress. Link between trouble and repentance: Maimonides in Laws of Fast Days: 1:1-4. | Judaism has deepend concept by combining notion of mending and elevation of suffering with mending and elevation of divine loving kindness, divine hesed. Not granted to man as free gift. Impose obligations, make ethico-halakhim demands upon beneficiary. Hesde free but not absolute gift, unconditional. Person who receives and doesn’t commit himself finds self in dire straits. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1001 | Soloveitchik, Joseph, The Rav | Nm 10.09 | 385 n. 3 | Nm 10.09 | 2 | sound alarm. Fasting required. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1002 | Soloveitchik, Joseph, The Rav | Nm 05.06-07 | 385 n. 3 | Nm 05.06-07 | 1 | and commandment of rep & conf for any sin. See Maim. Book of Kn. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1003 | Soloveitchik, Joseph, The Rav | Nm 10.09 | 385 n. 3 | Nm 10.09 | 2 | Specific oblig to rep in trouble, | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1004 | Soloveitchik, Joseph, The Rav | bTa'an 19a | 385 n. 3 | bTa'an 19a | 1 | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||||
| 1005 | Soloveitchik, Joseph, The Rav | bTa'an 02b | 385 n. 3, 386 | bTa'an 02b | 1 | if Jewish community threatened, alarm sounded even on Sabbath | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1006 | Soloveitchik, Joseph, The Rav | Lv 04.23 | 385 n. 3, 386 | Lv 04.23 | 1 | Kn of sin obligates offering & rep. In trouble, must search. suffering indicates presence of sin. Find sins. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1007 | Soloveitchik, Joseph, The Rav | bMeg 030b | 385 n. 3, 386 | bMeg 030b | 1 | courts in time of trouble to find sin. | In hearts of perplexed youth. Era of self-concealment hastarat panim of 1940. Assimilation rampant. Slowed process of flight (like Jonah’s). “Who art Thou?” Good for Jews afflicted with self-hatred. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1008 | Soloveitchik, Joseph, The Rav | bEruv 13b | 385 n. 3, 386 | bEruv 13b | 2 | man should scrutinize his past actions | Jewish blood not free for taking. Not hefker. Eye for eye. W.r.t Nasser or the Mufti. Interpret literally. Revenge for self defense elementary right. Redemption with great judgments. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1009 | Soloveitchik, Joseph, The Rav | Lm 3.40 | 385 n. 3, 386 | Lm | 17 | Let us search our ways and return. Woe to man whose suffering hasn’t precipittaed spiritual crisis. | Now law of return. Jews when expelled have somewhere to go. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1010 | Soloveitchik, Joseph, The Rav | bBer 009.05 | 387 | bBer 009.05 | 1 | man must pronounce blessing over evil as well as good | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1011 | Soloveitchik, Joseph, The Rav | Is 66.12 | 387 | Is 66.09-12 | 2 | Peace like river | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1012 | Soloveitchik, Joseph, The Rav | Jb 38.02-04 | 387 | Jb | 41 | If don’t know ABC of creation, how can ask? Job understood inappropriateness of ?, | once Job repented, Almighty revealed to him true principle in suffering, formulated in Halakhah. Addressed Job as man of destiny: will never understand but can mend your afflictions. Can elevate self. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1013 | Soloveitchik, Joseph, The Rav | Jb 39.01 | 387 | Jb | 41 | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||||
| 1014 | Soloveitchik, Joseph, The Rav | Jb 42.04 | 387 | Jb | 41 | Job repented | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1015 | Soloveitchik, Joseph, The Rav | Hb 1:03-04 | 388 | Hb 1.01-05 | 2 | Why thou show me iniquity | What must sufferer do so that he may live through his suffering? Fundamental question: What obligation does suffering impose upon man? How shall a person act in a time of trouble? What ought a man to do so that he not perish in his afflictions? Now troubled times. Why thou show me iniqity. Hab.1:3-4 | God doesn’t answer Hab. Doesn’t address self to man of fate. Judaism loves question and has placed it at center of her world of thought in Halakhah. Concerned with this problem. Need to pose ? in Halakhic form: What is obligation upon sufferer from the suffering itself? Ask not about cause of evil but about how it may be mended, elevated. Courage and discipline. When miracle doesn’t find its proper answering echo in deeds, exalted vision degenerates and dissipates, and justice begins to denounce ungrateful beneficiary. Distress. Who are thou? To Jonah. To Jews. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||
| 1016 | Soloveitchik, Joseph, The Rav | Ex 33.20 | 388 | Ex 33.19-20 | 4 | Answer not in heaven | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1017 | Soloveitchik, Joseph, The Rav | Dt 32.04 | 388 | Dt 32 | 11 | Rock, His work is perfect; for all His ways are justice. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1018 | Soloveitchik, Joseph, The Rav | Dt 30.12 | 388 | Dt 29.09-31.30 | 11 | Answer not in heaven | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1019 | Soloveitchik, Joseph, The Rav | Is 08.12 | 388 | Is 08.12 | 1 | God is with us | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1020 | Soloveitchik, Joseph, The Rav | Jb 42.10 | 388 | Jb | 41 | double | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1021 | Soloveitchik, Joseph, The Rav | Sg 5.02 | 389 | Sg 5.02 | 2 | gist of SS: tragic paradoxical delay of Shulamite, when favorable moment missing it. Suddenly beloved knocks | Six Knocks. As result of knocks, State of Israel born. Political. Supernatural. Russia and West. Only time countries united. UN created for it. No other achievement. Knock of Battlefield. Small Israeli forces. Era of Divine Self-Concealment, hester panim over. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1022 | Soloveitchik, Joseph, The Rav | Sg 1.04 | 389 | Sg 1.04 | 2 | could have obtained | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1023 | Soloveitchik, Joseph, The Rav | Sg 5.03, 5, 6 | 390 | Sg 5.03, 5, 6 | 1 | but didn't open door. How shall I soil them? | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1024 | Soloveitchik, Joseph, The Rav | Est 06.01 | 390 | Est 06.01 | 1 | that night the sleep of the king fled | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1025 | Soloveitchik, Joseph, The Rav | bMeg 015b | 390 | bMeg 015b | 1 | refers Est 06.01 to sleep of King of Universe | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1026 | Soloveitchik, Joseph, The Rav | bSan 105b | 391 | bSan 105b | 1 | on Num 24:6: From his (Balaam's) blessing you may learn what is in his heart | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1027 | Soloveitchik, Joseph, The Rav | Nm 24.06 | 391 | Nm 24.06 | 1 | Balaam's blessing and Rashi comm | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1028 | Soloveitchik, Joseph, The Rav | Nm 23.16 | 391 | Nm 23.16 | 1 | And he put a word into his mouth: how as angel put different work in mouth of Balaam, so words from mouth of secretary of state Mr John Foster Dulles revealed truth about Arabs and Muhammad | And he put a word into his mouth: how as angel put different work in mouth of Balaam, so words from mouth of secretary of state Mr John Foster Dulles revealed truth about Arabs and Muhammad | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1029 | Soloveitchik, Joseph, The Rav | Jon 1.03 | 391 | Jon 1.03 | 1 | flee to Tarshish from Presence of Lord | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1030 | Soloveitchik, Joseph, The Rav | Jon 1.08, 09 | 392 | Jon 1.08, 09 | 1 | Who art thou? I am a Hebrew | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1031 | Soloveitchik, Joseph, The Rav | Ex 21.24 | 392 | Ex 21.1-24.18 (Mishpatim) | 3 | eye for eye; needs to be literally applied to Mufti and Nasser | eye for eye; needs to be literally applied to Mufti and Nasser: Revenge for no purpose forbidden, but not for self-defense | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | |||||||
| 1032 | Soloveitchik, Joseph, The Rav | Ex 06.07 | 393 | Ex 06.05-09 | 4 | I will redeem you. . . With great judgments. | 1903-1993 | U.S. Pruzhany - Russia, Belarus. | https://en.wikipedia.org/wiki/Joseph_B._Soloveitchik | ||||||||
| 1033 | Kolitz, Zvi; | Jb | 396 | Jb | 41 | SMH. I am like Job. Demand. Not like Job that God should point out my sin so that I may know why I deserve this. God has veiled his countenance. Pious shouldn’t say God is correct. To say we deserve blows is to malign ourselves. I don’t ask for miracles. May He treat me with same indifference as millions. | I should like you to tell me if there is any sin in world deserving of such punishment as we received. | Forgive all. If those who hate me are so evil, what am I if not he who reflect something of Your light? Your goodness? I shall love you no matter what. You’ve done everything to make me renounce you, to make me lose my faith in You, but I die exactly as I have lived, a believer. | Don’t put rope under too much strain lest it snaps. Test unbearably severe. | 1912-2002 | Israel, Alytus, Lithuania, | https://en.wikipedia.org/wiki/Zvi_Kolitz | |||||
| 1034 | Kolitz, Zvi; | Ps 031.06 (citation) | 400 | Ps 031.06 | 1 | Into your hands I commit my spirit | Is there any punishment in world capable of compensating for crimes against us? | Into your hands, O Lord, I consign my soul. | 1912-2002 | Israel, Alytus, Lithuania, | https://en.wikipedia.org/wiki/Zvi_Kolitz; Co producer with Hochuth of The Deputy | ||||||
| 1035 | Kolitz, Zvi; | Ps 094.01 (Citation) 2x | 397, 400 | Ps 094.01,04 | 2 | God of vengeance is Lord. I am glad for vengeance I took in pouring gas over murderers. Nazis shrieked. Jews don’t shriek. They welcome death like savior. I am proud to be a Jew not despite treatment but because of it. Should be ashamed to belong to criminals. Terrible honor to be a Jew. = to be a fighter against turbulent human current. | If you are veiled and humanity abandoned to evil. What more must happen before You unveil your face? What are the limits of your forbearance? | To be a Jew = to be a fighter against terrible human current. Happy to belong to unhappiest people. My relationship to You is not that of a slave. | 1912-2002 | Israel, Alytus, Lithuania, | https://en.wikipedia.org/wiki/Zvi_Kolitz | ||||||
| 1036 | Maybaum, Ignaz | Gn 22 | 404, 407 | Gn 22 | 25 | Reveals heart of Judaism as Cross is great symbol of X. Akedah: way to justice and peace without sacrifice of sons on battlefields. Progress without heroic tragedy is possible. Judaism is the way to the good life. | Hurban. Catastrophe. First used in 1949. Third hurban. Expulsion from Spain, Chmelnitzki = gezeirah = evil decree. Hurban = end of an era. And creates new era. Hurban = progress achieved through sacrifice. Because gentiles are involved. 2/3 Jews outside Hitler’s reach survived. Eastern European Jewry exterminated. Frame of our mind shaped by 2 events: A and Hiroshima. New era will lead either away from everything which led to A or continue in vein of A. | Why did Hitler single out Jew as his chief enemy? Not mania, not racism. | for Jewish people to become light unto gentiles, had to become by way of Holocaust vaciarious atonement for nations in imae of suffering servant. What has this modern golgotha achieved? End of medieval epoch, termination of era of religious authoritarianism, religious persecution, | New congregation doesn’t value martyrdom. We suffered enough. Maccabbee like Crusader. Cross won over Mithras because world was tired of war. Somebody had to die that others might live. X unites tragedy and martydom in symbol of Cross. Akedah. Good life is higher life but not heroic. God merciful when he doesn’t allow tears to stain faces. Picture of happiness. Cros not picture of happiness but a symbol created to comine holiness of martyrdom with nobility of tragic hero. | Eichmann trial impressed world’s conscience more than Nuremberg trial. In latter: Crime against Jews on trial as crime against humanity. Term Hurban implies progress. Middle Ages had come to an end. Jews no only in West. Can emancipate self from all before French Rev. New commitment can say goodbye to our own middle ages. Did not say anything rabbis didn’t who said Messiah born on day Jerusalem destroyed. | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | Reformed | ||
| 1037 | Maybaum, Ignaz | 1, 2 Mc (allusion) | 404 | 1, 2 Mc | 4 | praising Maccabees; all Allied soldiers who fought tyranny of our time can look to Maccabees as their example | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | ||||||||
| 1038 | Maybaum, Ignaz | Am 05.18 | 405 | Am 05.18 | 1 | Amos' apocalyptic exuberance on Day of Lord | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | ||||||||
| 1039 | Maybaum, Ignaz | mSot 14 | 405 | mSot 14 | 1 | when Messiah comes, house of learning place of fornication. . . Pious despised. . . Truth absent | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | ||||||||
| 1040 | Maybaum, Ignaz | Is 52, 13 (2x) | 406, 407 | Is 52.13, 53. | 6 | Servant of God texts of book of Isaiah provide pattern in which Jews live history; Cross = symbol that sacrifice of life is meaningful. "suffering servant of God" does lifted up. . . " not occur in Hjebrew text, Xian exegesis. Of Martyr servant, written: "Behond, My Servant shall succeed, he shallb e exalted and | Nazism = final manifestation of medieval world view. Cataclysmic event of H means to move world with finality from medievalism to modernity. | What has this modern golgotha achieved? Eichmann 1961. Hochuths play, The Representative forced world to ask: How could A happen after 2000 years of X? | End of medieval epoch, termination of era of religious authoritarianism, religious persecution, theocratic oppression. | A: election. Church = finger of warning to Nazi but not burned like synagogues. And silent. Concordat legalized noninterference by RC church. RC accommodated self to 3R. Only authority left in Poland. Single word by a bishop would have saved Jews. Not spoken. Easier to save 1000 Jews in occupied west than one in Poland. Jews killed Christ. Doctrine did its work. Jew stigmatized as enemy of Nazism. Jew stands for justice, mercy, truth, for everything that made Hitler a lie. In apocalyptic hour, Jews did not bow down to Moloch. To be chosen is to not have choice. | Hitler, Lenin, Stalin crushed Medieval society. Did what should have been done by kinder and wiser men but alas was not done by them. SS Dominicans of technical age (Hochuth). Fuehrer principle represented papal infallibility. Auschwitz was place where directors of Inquisition did work. Guilt of RC church was that it wa a medieval church in twentieth c. | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | Reformed | ||
| 1041 | Maybaum, Ignaz | Dn | 407 | Dn | 1 | Leo Baeck, when came out of Terezin whence the trainloads of Jews moved to Auschwitz brought with him a message in which he interpreted the Book of Daniel. In this book the author, a Jew who lived at the time of religious persecution through Antiochus, asked: what happens to those who die and will not see the liberation, soon and surely to come? The answer was we do not die into the grave, we die into the eternity of God. | what happens to those who die and will not see liberation, soon and surely to come? | Answer: we do not die into the grave, we die into the eternity of God. | Insofar as X civ thins death of righteous brings salvation to others, modern x of Jews required for J to communicate with and effect a change in character of X civ. | After 1945, preacher of martyrdom of 6 million faced congregation that wanted to hear of new Maccabbees. | Change later: Pope of 1960 expunged perfidiis Judaeis from Easter litrugy. Middle Ages over now. So late. Nazism last chapter of Middle Ages. Jews and Christians driven to reform. Jews are non Christians whom Christians have to acknowledge in importance for themselves. Jesus had Jewish mother. | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | Reformed | ||
| 1042 | Maybaum, Ignaz | Lit. Day of Atonement | 407 | Lit. Day of Atonement | 2 | All the people did it - bish' gagah - in error | Will European man now with vocabulary A, be same who looked at world with imagination so typical. Prone to Asian thinking? To a skepticism, nihilism only Buddha can cure? Man “saved” by Buddha not European, not a Jew, not X. Asia can now burst in. With A dam bur | Xian story of deicide casts dark shadow on history of man. History = place where people kill and are koilled. Jews suffered pain Gruenewald painted. Goethe wanted to draw a veil over this suffering for sake of youth. Medievals didn’t demythologize doctrine that Jews killed Christ. It was medieval church, not X that provoked Voltaire’s écrasez l’infame. Medievalism = torture and inquisisition. Story of decide makes redemption inaccessible to history of man ??? odd logic. | Post medieval situation requires demytholgization of tradition of X and J. Jews non Christians. In gentile world bidden to live dispersed as servant of God. Suffer vicarious death for sins of mankind. First 2 hurbans. Bec of our sins. In liturgy. After A, need not say. “Because of sins of others.” Jews and non Jews died but Jew hatred inherited from medieval church made A 20th c. Calvary of Jewish people. Reform by which Church emancipated from medieval blindness in regard ot synagogue will have ot mean much more. Judaism = seed. Out of it grows tree, church. Golgotha of modern mankind = Auschwitz. Cross = gas ch. Gentiles must be terrified to have mercy of God revealed to them and beome converted, baptized gentiles, become Christians. | Message of Cross: to gentiles: your atoning sacrifice has been brought. Don’t kill any more. Jewish message: atonement possible without sacrifice. God’s love doesn’t have to be bought. Suffering Servant of God = not in Heb text. = Xian exegesis. None of them mediator. Karl Jasper = 8th c. = awakening. Prophets, philosophers, Buddhism. Christian era 1 brings together Athens and Jerusalem. Buddhism. Axial period. In our axial period, monotheists have Buddhist to face. Europe now open to Asiatic nihilism. Only radical antithesis to buddhism is prophetic Judaism. With A dam burst, Asia pured in. X not victor. Judaism not involved. World not what it was. Now new unknown element in humanity. Abyss very close. Can save humanity through greater charity and responsibility than shown so far by civilized man. Only biblical view of world as creation of God and every human image of can save from loomoing catastrophe on horizon of civ alienated from God, Creator of heaven and earth. | 1897-1976 | U.K. Berlin | https://en.wikipedia.org/wiki/Ignaz_Maybaum | Reformed | |||
| 1043 | Rubenstein, Richard Lowell | Ps 044.22 | 413 | Ps 044 | 10 | For your sake we are slain all day long and accounted as sheep for the slaughter. Grüber read in response. | Gruber: Why don’t Jews help X by curbing involvement in shady jobs? Believes objective relationship between Jewish behavior and antiS. Expects Jews to behave better because of covenant. R: thinking that divine providence involved in Jewish history makes God complicit in Nazi extermination of Jews. Decisive question for Jewish theology. | God = focus of ultimate concern. = Not old theistic Father God. Ultimate measure by which we can see our finiteness in proper perspective. Before God, difficult to elevate trivial to central in our lives. Old Hebraic understanding of meaning of idolatry is imp. Not time to catalogue idolotries of our time. Deny passage of time; need to acknowledge temporality and mortality. Dwell within own bodires Refuse to turn away from life of the flesh in this world. Can’t pray to such a God in hope of achieving an I-Thou relationship. Nor can achieve through prayer. Even Buber denies contemporary failure of efficacy of personal prayer. Has ceased to be meaningful. Just aspirations. | 1924-2013 | U.S. New York | https://en.wikipedia.org/wiki/Richard_L._Rubenstein | Reformed | |||||
| 1044 | Rubenstein, Richard Lowell | Hos 06.01 | 414 | Hos 06.01-02 | 2 | Come let us return, for he has torn that he may heal. Gruber applies to Germans. Interpreted German defeat as rabbis interpreted fall of Jersualem. | 38: smashed synagogues; 45 churches; 38 made Jews homeless; 45 15 million Germans homeless | What is the "Something in logic of Christian theology when pushed to a metaphysical extreme ends with justification of murder of Jews. Met Dr. Grüber only German who Testified vs Eichmann, Went as German who perpetrated and as Christian who was silent. Not interested in conversion. Wants J and C to be better as such." | Grüber responded: Your will be done even if you ask my death. For some reason, it ws part of God’s plan that the Jews died. Erich Fromm Authoritarian personality. Gruber showed no personal autonomy. Hiter another rod like Neb. | Gospels still enough to assure threat of murderous hatred of Jews. Jews asserting guilt more hideous than any known in any other religion, murder of Lord of Heaven and Earth. We would say no one is guilty of it because it never happened. Best Xians can do is spread guilt. No solution for Jews. | Dr. Grüber only German who Testified vs Eichmann, Went as German who perpetrated and as Christian who was silent. Not interested in conversion. Wants J and C to be better as such." | 1924-2013 | U.S. New York | https://en.wikipedia.org/wiki/Richard_L._Rubenstein | |||
| 1045 | Rubenstein, Richard Lowell | Is 10.05 (allusion) | 414 | Is 10.03-05 | 5 | "rods of God's anger" Hitler another such rod | Was it God’s will that Hitler destroyed the Jews? German guilt apparrent. Is God punishing Germany? Dr. Servatius in Eichmann: Jews suffered for some crime. Which? | God does everything and nothing. Can there be a religion witout a theistic creator God? Mystical paganism which utilizes historic forms of Judams most promising. | 1924-2013 | U.S. New York | https://en.wikipedia.org/wiki/Richard_L._Rubenstein | Reformed | |||||
| 1046 | Rubenstein, Richard Lowell | 0 | 0 | 0 | Greatest challenge to Jews arises out of question of God and death camps. Amazed at silence of contemporary Jewish theologians. How can J believe in an omnipotent, beneficent God after A? Not like Job. Must see antihuman explosion in al lhistory as a meaningful expression of God’s purposes. Idea too obscene to accept. | I concur with atheistic existentialists like Sartre and Camus. I part with them in issue of necessity of religion as way in which we share human predicament. I believe omnipotent Nothingness is Lord of all creation. | 1924-2013 | U.S. New York | https://en.wikipedia.org/wiki/Richard_L._Rubenstein | Reformed | |||||||
| 1047 | Rubenstein, Richard Lowell | 0 | 0 | 0 | Hence death of God. Demise of the God who was ultimate actor in history. | In time of death of God have begun a voyage of discovery to find true God. | 1924-2013 | U.S. New York | https://en.wikipedia.org/wiki/Richard_L._Rubenstein | Reformed | |||||||
| 1048 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 1.135ff. | 421 n. 2 | Mekhilta 1.135ff. | 1 | Maidservants at Red Sea saw what even Ezekiel did not see. Hence Ishmael didn't see but knows what they saw. First condition of root experience of Judaism. Public historical character is the second condition. Accessibility of past to present is third and final characteristic of root experience. | |||||||||||
| 1049 | Fackenheim, Emil | Ex 14.31-15 (allusion) | 421-423 | Ex 14.31-15 (allusion) | 1 | Maidservants and people saw what Ezekiel did not. | But how do subsequent generations have acess to the vision of the maidservants to the presence of God. | Holocaust theology: 2 extremes: either God is dead or all is mended. But need in between: Dasein, Recovery, fragmentariness. Third response: God in exile. | Maidservants saw what Ezekiel did not but Ezekiel knows they saw. Because of this a past experience can legislate to present. This is the first condition of a root experience in Judaism. Ezekiel’s vision is not root. At Red Sea, whole people saw. Future gens recall 2x / day natural - historical event through which presence of God once manifest and Passover Seder wholly dedicated to it. Will continue to be remembered even in messianic days. Its public, historical character is the second condition of a root experience in Judaism. What is means of access to root experience? Accessibility is third root experience. Jew reenacts events as present. How to understand original event, a divine present manifest in and through natural historica event, not in heavens beyond it? | Understanding given in Buber’s Moses. Miracle = abiding astonishment. Experienced as miracle, not interpreted as. Real miracle means that in astonishing event current system of cause and effect becomes, transparent and permits a glimpse of the sphere in which a sole power, not restricted by any other, is at work. In reenacting the historical event, Rabbi Eliezer reenacts the astonishment | |||||||
| 1050 | Fackenheim, Emil | Lit. Haggadah | 422, n. 3, 423 | Lit. Haggadah Ex 13.03f. | 4 | It was not one only who rose against us to annihilate us, but in every generation there are those who rise agsint us to annihilate us. But the HObbH saves us fromtheir hand | |||||||||||
| 1051 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 1.216. | 424, n. 5 | Mekhilta 1.216. | 1 | Rabbi Eliezer says: HObbH said to Moses, "Moses My children are in distress. . . There is a time to be brief in prayer and a time to be lengthy | |||||||||||
| 1052 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 1.237 | 424, n. 6 | Mekhilta 1.237 | 1 | Nahshon first to jump into Sea. Salvation not accomplished until Voice is heeded | |||||||||||
| 1053 | Fackenheim, Emil | Dt 05.22 | Dt 05.18-22 | 2 | If we hear voice anymore we shall die | ||||||||||||
| 1054 | Fackenheim, Emil | MSongR 16.03 | 424, n. 7 | MSongR 16.03 | 1 | God's Word bore response of Israel at Sinai (Dt 5:22) and HObbH sweetneed Word for them | |||||||||||
| 1055 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 2.212 | 424, n. 8 | Mekhilta 2.212 | 1 | At Sinai whole people saw what Ezekiel and other prophets never saw | |||||||||||
| 1056 | Fackenheim, Emil | MidTanhuma Yitro | 424, n. 10 | MTanhuma Yitro | 1 | All generations of Israel present at Sinai and Torah given whenever man receives it | |||||||||||
| 1057 | Fackenheim, Emil | bBer 033b | 426, n. 12 | bBer 033b | 3 | all is in hands of Heaven excelpt fear of Heaven, and God has in His storehouse nothing but fear of heaven | |||||||||||
| 1058 | Fackenheim, Emil | Ex 15.03 | Ex 15 | 13 | Yhwh is a man of war. Yhwh is His name | ||||||||||||
| 1059 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 2.031ff. | Mekhilta 2.031ff. | 1 | Midrash asks why seemingly superfluousw words "Yhwh is His name" added? | Midrash asks why seemingly superfluousw words "Yhwh is His name" added? | to teach that while a God manifest in history manifests Himself differently acc to exigencies of moment, He is, manifest in ech moment as one sole pwer. | ||||||||||
| 1060 | Fackenheim, Emil | Ex 15.11 | Ex 15 | 13 | Who is like unto Thee O Lord among the gods? | ||||||||||||
| 1061 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 2.59 ff, | 427, n. 14 | Mekhilta 2.059 ff. | 1 | When nations saw Egyptians perished, renounced idols, opened their mouths saying Ex 15.11. In future likewise. . . | Second midrash shows universal revelation would be pointless if in case of nations fell on deaf ears. Didn't. | ||||||||||
| 1062 | Fackenheim, Emil | Ex 15.07 | Ex 15 | 13 | I will glorify Him | ||||||||||||
| 1063 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 2.25 | 427-428 nn. 15, 18 | Mekhilta 2.025 | 1 | Is it possible for a man of flesh and blood to add glory to His Creator? Rabbi Yishmael says: I will glorify Him means "I shall be beautiful before Him in obeying the comamandments." | Is it possible for a man of flesh and blood to add glory to His Creator? | ||||||||||
| 1064 | Fackenheim, Emil | Sifre Dt, Ber 346 | 428 n. 16 | Sifre Dt, Ber 346 | 1 | Shimon Bar Yohai seeks to avoid dilemma of question. When I praise God He is lovely and when I do not praise Him He is so | |||||||||||
| 1065 | Fackenheim, Emil | Sifre Dt, Ha'zinu 319 | 428 n. 17 | Sifre Dt, Ha'zinu 319 | 1 | Shimon Bar Yohai says human failure to give praise weakens Power on high | |||||||||||
| 1066 | Fackenheim, Emil | Is 43.12 | 428 | Is 43.10-12 | 3 | You are my witnesses, I am God. | |||||||||||
| 1067 | Fackenheim, Emil | MPsR 123.01 | 428, n. 19 | MPsR 123.01 | 1 | You are my witnesses, I am God. I.e. when you are my witnesses, I am God. | |||||||||||
| 1068 | Fackenheim, Emil | MLmR 01.06 | 428, n. 20 | MLmR 01.06 | 1 | When Israelites do God's will they add to power of God on high | |||||||||||
| 1069 | Fackenheim, Emil | bMeg 010b | 429 n. 24 | bMeg 010b | 4 | My children lie drwoned in Red Sea and you would sing? | |||||||||||
| 1070 | Fackenheim, Emil | Jdgs | 429 | Jdgs | 1 | suffering as deserved punishment taken notably by Judges | |||||||||||
| 1071 | Fackenheim, Emil | Jb | 429 | Jb | 41 | suffering as deserved punishment questioned on behalf of individual by Job | |||||||||||
| 1072 | Fackenheim, Emil | Jr 12.01 | 429 | Jr 12.01 | 2 | protests vs prosperity of wicked | |||||||||||
| 1073 | Fackenheim, Emil | Jr 25.09; 27.06; 43.10 | 429 | Jr 25.09; 27.06; 43.10 | 1 | Nebuchadnezzar as rod of God's anger | |||||||||||
| 1074 | Fackenheim, Emil | bShab 013b | 430, n. 28 | bShab 013b | 1 | write off sufferings of time beyond human power | |||||||||||
| 1075 | Fackenheim, Emil | MLmR 03.18 | 430, n. 29 | MLmR 03.18 | 1 | four rabbis walked by ruins of Temple. Fox from Holy of Holies. Three wept, Akiva laughed seeing confirmation of prophecy of doom, strengthening his faith in prophecy of redemption | |||||||||||
| 1076 | Fackenheim, Emil | MLmR 03.17 | 430, n. 30 | MLmR 03.17 | 1 | Is this how God judged righteous through wicked? | |||||||||||
| 1077 | Fackenheim, Emil | bBer 032b (2x) | 430, nn. 31, 32 | bBer 032b | 1 | with destruction of Temple, gates of prayer closed, only gates of tears open; wall of iron separates Israel from Father in heaven | |||||||||||
| 1078 | Fackenheim, Emil | bBer 003a (2x) | 430, nn. 33, 34 | bBer 003a | 3 | Far from being unconcerned, God cried out every night in bitter lament with lion's voice; lamented his decision, either could not act otherwise or erred. | |||||||||||
| 1079 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 1.114ff | 430, 431, n. 35 | Mekhilta 1.114ff | 1 | Shekhinah with exiles. God suffers and is exiled with His people. They were exiled the Shekhinah was with them. God suffers and is exiled with His people. | |||||||||||
| 1080 | Fackenheim, Emil | 1Sa 02.27 | 431 | 1Sa 02.27 | 1 | I exiled Myself unto house of thy fathers when they were in Egypt | Epochal events have challenged but not destroyed faith because it is rooted in history. But Jewish theologian can’t ignore present history. Jewish crisis. Review responses. | What are the root experiences? How be faithful to faith of past and victims of present? Questions never asked. UNESCO never raises questions about desecration of Jewish cemeteries and synagogues when Jordan opened Old City Why war launched on Yom K.? Who is a Jew, what is a Jew, what is a Jew’s relation to past? Part of holy remnant. J & H last question But key question is to go beyond this. Can we confront h and not despair? | Conflict between past and present critical. In past, explained by ref to punishment. No rabbi described Titus as God’s rod. Bar Kochba and Akiba born of despair. Destruction of Jer also seen as punishment but vast R Empire out of proportion to Jews. Concept of sin inadequate to explain. A is punishment? If this is slander, then God of history impossible. If god decreed A., this God is dead. Rufus wasn’t called instrument by Rabbis. When Hadrian made Jerusalem pagan, God wept. Spurious criticisms. | Commitment to survival and unity. Took 20 years to face question. Can’t die. Can’t affirm life but forget A. 614th C. Jews now forbidden to hand Hitler posthumous vicotires. They are commanded to survive as Jews, lest the Jewish people perish. Duty to remember. A secular holiness. Nazis tried to exterminate. Descend from cross. Live. Defend self. No martyrdom. Don’t flee from world in pseudo Christian way, Not abandon world. World made desparate and so forbidden to despair of it. Religious Jew must wrestle with God; secular must not use A to attack God. | Stirred by six day war in 1967, tried to think beyond Death of God theologians which would affirm God’s existence despite death camps. And affirm God’s present role through salvific existence of State of Israel. Draws on Buber. A provides form of revelation that reveals new commandment: Why war launched on Yom K.? Took 20 years to face question. Can’t die. Can’t affirm life but forget A. 614th C. martyrdom ruled out by need to survive; otherworldliness ruled out by commitment to world The Ram. 2 Horns. One at Sinai, other at Eschaton. Shofar always arouses Who blew? God or men? Moral necessity of Jewish state revealed against the White Paper. Churchil said it was a mortal blow against Jews. Hidden spiritual confluct about H. Truth will not be silenced. All solutions: punishment, moral stimulus for world, abbhorent. Galut Judaism has ended. Astonished that J people have returned. Have been returned to Jer. | ||||||
| 1081 | Fackenheim, Emil | Is 43.14 | 431 | Is 43.14 | 2 | For your sake I ordered Myself to go into Babylon | Survival = act not of tribalism but of faith. | ||||||||||
| 1082 | Fackenheim, Emil | Jr 49.38 | 431 | Jr 49.38 | 1 | When they were exiled to Elam, "I will set My throne in Elam" | |||||||||||
| 1083 | Fackenheim, Emil | Is 63.01 | 431 | Is 63.01 | 1 | "Who is this that cometh from Edom?" | |||||||||||
| 1084 | Fackenheim, Emil | Dt 30.03 | 431 | Dt 29.09-31.30 | 11 | Then the Lord thy God will return with thy captivity | |||||||||||
| 1085 | Fackenheim, Emil | Jr 32.16ff | 431, n. 36 | Jr 32.16ff | 3 | gentiles are destroying the Temple: where then is the fear of Him? Omitted adj "awe-inspiring" | |||||||||||
| 1086 | Fackenheim, Emil | Dn 09 | 431, n. 37 | Dn 09 | 1 | The gentiles are enslaving His children: where then is His power? Hence ommited adj "powerful" | |||||||||||
| 1087 | Fackenheim, Emil | bYoma 69b | 431, n. 38 | bYoma 69b | 5 | sages altered what Moses had ordained because knew HObbH is truthful and would say nothing untrue about Him. Weaes Dt 30:3, Jr 32:16, Dn 9. | |||||||||||
| 1088 | Fackenheim, Emil | Gn 22 (Allusion) | 437, n. 8 | Gn 22 | 25 | Kierkeggard wrote of Akedah | |||||||||||
| 1089 | Fackenheim, Emil | Ps 119.92 | 439 | Ps 119.92 | 2 | Commanding voice without which we like Psalmist would have perished | |||||||||||
| 1090 | Fackenheim, Emil | PRE 31 | 439, n. 1 | PRE 31 | 1 | Midrash about ram, so holy, every bit used, horns at Sinai, other at Eschaton, as per Is 27:13 | |||||||||||
| 1091 | Fackenheim, Emil | Is 27.13 | 439 | Is 27.13 | 2 | in that day a great horn will be blown | |||||||||||
| 1092 | Fackenheim, Emil | 1Mc 2.32-38 (allusion) | 441 | 1, 2 Mc | 4 | Syrians attacked Maccabees on Sabbath | |||||||||||
| 1093 | Fackenheim, Emil | Ex 19.16, 18-19 | 445 | Ex 19-24 (Allusion to Sinai) | 8 | On 3rd day, Mt Sinai on smoke because Lord descened and voice of horn waxed louder | |||||||||||
| 1094 | Fackenheim, Emil | Mekhilta Rabbi Ishmael (Lauterbach) 2 p. 223 | 445, n. 9 | Mekhilta 2.223 | 1 | voice grew in strength, so ear might get it in accordance with its capacity | |||||||||||
| 1095 | Fackenheim, Emil | Lit. ninth of Av and Yom haShoah | 448 | Lit. ninth of Av and Yom haShoah | 2 | yom haShoah must not be assimilated to 9 Av. Latter for catastrophes that are punishment | Another root experience is commanding Presence at Sinai No salvation would have occured had Israel shrunk from going through Red Sea. Commanding Presence at Sinai. Astonishment turns into deadly terror. | Real miracle means that in astonishing event current system of cause and effect becomes, transparent and permits a glimpse of the sphere in which a sole power, not restricted by any other, is at work. In reenacting the historical event, Rabbi Eliezer reenacts the astonishment | |||||||||
| 1096 | Levinas, Emanuel | Ec 01.18 | 451 | Ec 01.18 | 1 | Suffering price of reason | Holocaust of Jewish people paradigm of gratuitous human suffering where evil appears in its diabolical horror. Not subjective. Disproportion revealed in glaring clarity. | Puts into quesiton multimillenial traditional faith. | Philosophical problem posed by useless pain which appears in fundamental malignancy acorss events of 20th c. | Most revolutionary fact of our 20th c. consciousness and event in Sacred History is destruction of all balance between explicit and implicit theodicy of Western thought and forms which suffering and its evil take in very unfolding of this century. Disproportion shown at Auschwitz with glaring clarity. Giving Nietzsche signification of empirical fact. | |||||||
| 1097 | Levinas, Emanuel | Jb 02.10 | 454, n. 3 | Jb | 41 | Job preferred at end of book to those who hurrying to safety of heaven would make God innocent before suffering of the just; similar to Kant’s reading of it. | Invokes Fackenheim. All actual cases of genocide differ in two respects: whole peoples killed for rational ends, not for own sake; Also situation of victims: Not for faith but for faith of great-grandparents who brought up Jewish children. | Does not human existence attest to a malice and a bad will? A scandal. Most upright relation to the Other: most profound adventure of subjectivity Must humanity abandon world to useless suffering, blind forces? Or incapable of adhering to order or disordger it things diabolic, will it now in a faith more difficulty than ever, without Theodicy, continue Sacred History, demands more resources of the self. Compasison, a non useless suffering, no longer suffering “for nothing”? | Western humanity seeks meaning for scandal by invoking a metaphysical order, ethics, invisible, in immediate lessons of moral consciousness, but a kingdom of transcendent ends, willed by a benevolent wisdom, by a supernatural goodness = God, or widespread goodness in nature and history where it would command paths that are painful but which lead to the Good. Pain meaningful, subordinated to a metaphysical finality. Presupposed by theodicy. Persisted in watered down core of atheist progressivism. Presupposed by Xian Original Sin, and implicit in OT in diaspora as reflection of sins of Israel. | Principal actors in drama of Sacred History people associated with this history, whose soul and destiny not limited to nationalism, whose gesture belongs to revelation, as apocalypse, which provokes thought, or impedes it. Pain reveals unjustifiable character of suffering in other person, scandal of my justifying my neighbor’s suffering. Justifying neighbor’s pain is source of all immorality. | |||||||
| 1098 | Levinas, Emanuel | Jb 27.05 | 454, n. 3 | Jb | 41 | Job preferred at end of book to those who hurrying to safety of heaven would make God innocent before suffering of the just; similar to Kant’s reading of it. | Holocaust Denial: Final act of destruction accomplished today in posthumous denial of the very fact of martyrdom by the would-be revisers of history. | Does theodicy make God innocent? (Theodicy named by Leibniz 1710). | Acc to Fackenheim, Auschwitz would paradoxically entail a revelatoin of the very God who nevertheless was silent at it; a commandment of faithfulness. To renounce this God after A, no longer to assure continuation of Israel, would amount to finishing criminal enterpise of NatSoc. | ||||||||
| 1099 | Levinas, Emanuel | Jb 42.07 | 454, n. 3 | Jb | 41 | Job preferred at end of book to those who hurrying to safety of heaven would make God innocent before suffering of the just; similar to Kant’s reading of it. | Can religiosity and human morality of goodness still retain meaning after end of theodicy? | If God absent there, devil very present; hence obligation fr Jews to live and to remain Jews not to be made accopliced of a diabolical project. Jew pledged to faithfulness to Judaism and material and political conditions of its existence. Can be given universal signification. A new modality essential to modernity which is dawning. | |||||||||
| 1100 | Wyschogrod, Michael | Dt 25.17-19 | 461 | Dt 25.17-19 | 6 | Torah commands memory of Amalekite assault | H: death charge generated by all Jews, believeing and unbelieving. Jewish public wants to forget: Jewish life not transformed by H. And time heals all wounds. On other hand Jewish public wants to remember. | How to speak and speak at all after Holocaust? Not to be addressed by H is one sure sign of exclusion from J p. Wittgenstein: silence (about what one doesn't know). Peril to do anything else is blasphemy. | If believe in traditional God, can neither forgive or love; or blaspheme by denying. Fackenheim has little sympathy for Rubenstein’s “for our sins we are puniushed theol” But Fackenheim also rejects it. Question of faith can’t be circumvented by A Nor can J be given new lease of life by it. | Being a Jew more difficult now. Marvel at F: survival of people, not existence of God. If tyrant wanted to extrerminate stamp collectors. Would it be a posthumous victory if stamp collectors vanished? What was incumbent was to destroy Hitler and once that’s accomplished, free choice of every individual is restored. No further Hitler-derived burdens rest on nonbelieving Jew. But Jewish secularism existed before Auschwitz. Doesn’t need Auschwitz to survive. | Our catastsrophe. To justify F I need theology. Fate of Israel central concern because Israel is elect peole of God through whom God’s redemptive work done in world. Suffering of others must be seen in light of Israel’s sufering. Travail of man not abandoned becase Iusrael suffers and thereby God’s presence is drawn into human history and redemption enters horizon of human existence. | On F: obedience to voice of A: commands survival of Jews and Judaism. Faith for believer; preservation of Jews and Judaism for un. Without H, no justification for Judasm could be found. With H, J gets new lease of life. Necessary for him to think it’s a unique event. Important to not find any natural expl. But understandable that overwhelmingly terrible event would be more useful if demonstrated that it’s unique. It is because “no rational” purpose. | |||||
| 1101 | Wyschogrod, Michael | 0 | 18 | F: negative natural theology: basis: rational evidence, not faith or revelation. F not positive, but negative. Totally uniuque crime that is ground. In positive: positive characteristic of universe noted for which no natural explanation given; here: evil for which no natural explanation is given. Conclusion can’t be identicial since problem of theodicy can’t be ignored. But conclusion that its sacred duty to preserve is functional equivalent of existence of God in psoitive natural theol. | But what is so wrong with Rubenstein’s rejection of biblical God if entails that Hitler is a scourge? | Natural for man to forget. Israel’s faith always centered on acts of God: election, Exodus ,Temple, Messiah/ Acts of destruction in minor feast days while those of redemption became joyous proclamations of Passover, Tabernacles, Hannukah, Purim. If H becomes major, that would be a demonic voice. If hope after H., it’s because voices of prophets speak louder than Hitler. And divine promise sweeps over crematoria and silences voice of A. | All events unique; no event unique. Crux is moral. We are fixated to an extend unaaceptable in univeralistic framework. Moral force of those who don’t share it must be recognized. Need to abandong “objective” criteria to show uniqueness. One notable chapter in long record of man’s inhumanity to man. | ||||||||||
| 1102 | Berkovitz, Eliezer | Dt 31.17-18 | 464 | Dt 31.16-21 | 9 | Div Judgment: Mipnei Hateinu | Nazi crime: ferocity. Conscious radical removal of every vestige of moral restraint on subhuman passions, limitless inhumanity, calculated reversal of all human values. . . not of this world. Had quality of transcendental, metaphysical barbarism. Satanic hatred. Nothing more ridiculous than to imagine it had rational foundations. | Problem of Theodicy. Undeserved suffering in history. (Despite balance between this and next world; bT Kiddushin) | Man has freedom and creator of values; God cannot as a rule intervene whenever man’s use of freedom displeases Him. If did so, perpetration of evil would be impossible. | Galut. Exile. Dominant feature of Jewish history. Punishment for sins. Lots of ingenuity to defend it. | Idea of constituting a people of God on basis of commitment to do will of God, to belief that life and death are determined by categories of good and evil, fantastic proposition. All history advises against it. But this concept became itself a fact of history. Irregular fact. Nowithstanding hurban, Israel survived. Hence Jewish philosphy of history not based on teaching alone, teachings contraditced by historical experience, nor should conflicting evidence sway. But such evidence contradicted by place of Jewish people in history, by survival of people of God, by fact that once again this people of God is back in its ancient homeland, in Zion, in Jerusalem. | ||||||
| 1103 | Berkovitz, Eliezer | Ps 044.24-27 (2x) | 464, 465m n, 7 (2x) | Ps 044 | 10 | SMH. Divine Indifference: God hiding mysteriously from cry of innocent. Divine Silence. Hester Panim = Erek Apayim | Mad suspicion of Jewish conspiracy vs Germanyu. Metaphysical fear of true mystery of God’s powerless presence in history revealed in contuned survival of Israel. Jusfitied fear that spelled doom of Nazi German rebellin vs universal human values from very beginning. | In biblical & talmudic times, awareness of implication of radical theology: Like Ivan Karamazov | Not why so much evil, but will J people still be witnesses to God’s elusive presence? What of Jewish survival? | Conflict between two histories. Is and Ought. Naturalistic power history and faith history. In Second Temple gave up on idolatry. No metaphysical reason for destruction. Nation was innocent. | |||||||
| 1104 | Berkovitz, Eliezer | Ez 08.12 | 464, n. 3 | Ez 08.12 | 1 | What profit? Useless to walk mournfully obeying God’s laws. | Ancient Radical: Elisha ben Abuyah teacher of Rabbi Meir. Found no Answer and became Aher. A changed person. Saw grave injustice. | For Isaiah, God’s self-hiding is attribute of divine nature. Not response to man. | But present in history in survival of people Israel. Protects without manifest power. Dilemma can’t be given intellectual answer and hnce Jerem, Hab, Job not given one. | ||||||||
| 1105 | Berkovitz, Eliezer | Mal 3.13-15 | 464, 465, n. 4 | Mal 3.13-15 | 1 | radical theologians in ancient Israel like Ivan Karamazov, who said it is vain to serve the Lord | |||||||||||
| 1106 | Berkovitz, Eliezer | bKid 39b | 465, n. 5 | bKid 39b | 2 | Aher radical theologian of talmudic times | |||||||||||
| 1107 | Berkovitz, Eliezer | Lit. Amidah | 465 | Lit. Amidah | 8 | Pray for those who in long exile are critical of God believing He has forsaken them. May they experience God’s providential care, Mercy, grace. | To experience God’s absence not new. Each generatio had it’s a problem. Nor is negative result of disbelief new. | H not different from old problem of theodicy. Problem discussed in Plato’s Statesman. Aristotle: God does not know singulars. | Explanation: Many attributes not manifest in history but will be revealed. On what grounds said? | ||||||||
| 1108 | Berkovitz, Eliezer | Ps 013.02 | 465, n. 8 | Ps 013.02 | 1 | How Long? | Many civilizations hate Jew for utterly irrational reasons because not based in behavior or character of Jew | Problem seen clearly. How met? Rabbis spoke of silence of God not of absence. | Talmud: discussion of R. Meir and Elisha ben Abuyah. Latter: God created good and evil as opposites and is responsible for them and therefore they can’t be blamed. No choice. | Why Jews? Whoever he would have chosen would become Jews. | |||||||
| 1109 | Berkovitz, Eliezer | Ps 010.12 | 465, n. 9 | Ps 010.12 | 1 | Arise O Lord | But Israel’s survival has corollary. Not longsuffering forever. Israel also survived because of world judgment. | Jewish people saw contradiction but staked existence on proposition that life and moral good are identical; as were death and evil. | Hence question is not “why is there undeserved suffering, but why is there man?” Why a world, why creation? | ||||||||
| 1110 | Berkovitz, Eliezer | Is 49.14 | 466, n. 10 | Is 49.14 | 1 | Zion said Lord has forsaken me, Lord hath forgotten me | |||||||||||
| 1111 | Berkovitz, Eliezer | MGnR 29.14 | 466, n. 11 | MGnR 29.14 | 1 | vs those who say there is neither judgment nor judge, Akiva stated "still there is a judgment and Judge" | |||||||||||
| 1112 | Berkovitz, Eliezer | Jr 11.20 | 466, n. 12 | Jr 11.20 | 1 | righteous judge who examines reins and heart | Quantity immaterial. Holocaust possible because mankind willing to tolerate less than H. Question not why H but why world in hwich any amount of undeserved suffering is extant. Why a world of man? How long is he to be tolerated as a failure? | Problem of Jeremiah and Daniel not diff from today. | Jew called into being by revelatoin of divine in history. God allowed His countenance to shine upon man that he is what he is. Bec of that knows of absence of God. | Also defended by positive value of suffering. Purifies. Because of suffering, atoned for sins and ready for Messiah. If didn’t come, Jews failed. | |||||||
| 1113 | Berkovitz, Eliezer | Hb 1.12 | 466, n. 13 | Hb 1.12 | 1 | bitter and impetuous nation sent out by God "for a judgment and established for a correction" | God long-suffering. He who demands justice of God must give up Man; he who asks for God’s love and mercy beyond justice, must accept suffering. So God’s presence in history must remain unconvincing. | H not all of J history. | |||||||||
| 1114 | Berkovitz, Eliezer | Jb 13.15 | 466, n. 14 | Jb | 41 | Thou he slay me yet will I trust in Him; Trust to end | Doesn’t exonerate God for creating world. Must be a dimension beyond history in which suff finds redemption. | ||||||||||
| 1115 | Berkovitz, Eliezer | Ps 145.09,18 | 467, nn. 15, 16 | Ps 145.09,18 | 1 | Eternal nigh unto all that call to Him in truth | |||||||||||
| 1116 | Berkovitz, Eliezer | Ps 031.24 | 467, n. 17 | Ps 031.24 | 1 | Eternal preserves faithful | |||||||||||
| 1117 | Berkovitz, Eliezer | MPs31 | 467, n. 18 | MPs31 | 1 | I shall redeem them. . . For the faithful whom God preserves | |||||||||||
| 1118 | Berkovitz, Eliezer | Is 45.15 | 467, n. 19 | Is 45.11, 15; 54.08 | 7 | SMH Hester Panim.. Hiding of the Face; Eclipse of God | |||||||||||
| 1119 | Berkovitz, Eliezer | Is 08.17 | 467, n. 20 | Is 08.17; 64.06 | 3 | Hester Panim | |||||||||||
| 1120 | Berkovitz, Eliezer | Ec 07.14 | 468, n. 21 | Ec 07.14 | 1 | God has made one over against other | |||||||||||
| 1121 | Berkovitz, Eliezer | bHag 15a | 468, n. 22 | bHag 15a | 2 | What is the meaning of Ec 7:14? Disciple said: God created opposites in world, mountains and hills, oceans and rivers. Aher said Akiva said he created righteous and wicked, Paradise and Gehenna | |||||||||||
| 1122 | Berkovitz, Eliezer | Ez 33.11 | 470, n. 24 | Ez 33.11 | 1 | As I live, I have no pleasure in death of wicked, but that the wicked turn from his wy and live | |||||||||||
| 1123 | Berkovitz, Eliezer | Dt 10.17 | 471, n. 25 | Dt 10.17 | 3 | Crown. great God, mighty, awful; attributes | How does God use might? | Need radical redefinitions. Mightiness of God shown in his tolerance of mocking of enemies. Man can only exist because God renounces use of power. | Awesomeness by survival of Israel. Judaism survived. Israel survived. Rising from defeats. Emerged to new dignity and historic vindication in State of Israel. Significant that Jews knew it would come. Came at a moment when nothing else would save it. | ||||||||
| 1124 | Berkovitz, Eliezer | bYoma 69a | 471, n. 26 | bYoma 69a | 1 | Men of Great Assembly restored the "Crown". Ezra explains that mightiness consists in subduing inclination and grants long-suffering to wicked | |||||||||||
| 1125 | Berkovitz, Eliezer | Jr 32.18 | 471, n. 26 | Jr 32.16ff | 3 | Jr omitted "awful" | |||||||||||
| 1126 | Berkovitz, Eliezer | Dn 09.04 | 471, n. 26 | Dn 09.04 | 1 | Dn omitted "mighty" | |||||||||||
| 1127 | Berkovitz, Eliezer | Nh 09.32 | 471, n. 26 | Nh 09.32 | 1 | source of Ezra's explanation of Crown | |||||||||||
| 1128 | Berkovitz, Eliezer | Is 43.10-12 (v. 10 2x) | 474, n. 27, v. 10 at 474, n. 10 (2x) | Is 43.10-12 | 3 | You are my witnesses. If you are, I am God; if you are not, I am no God (Sifrei). | Galut at beginning. Even before they were born, they would be strangers in a strange land. Not a punishment. Did not merge with Egypt. | God weeping over exile. God powerless. Exile cosmic condition. God Himself is a refugee in the world. = Sh’khinta b’Galuta. | |||||||||
| 1129 | Berkovitz, Eliezer | Sifrei | 474, n. 28 | Sifrei | 1 | If you are my witnesses I am God. If you are not my witnesses, I am - as it were - no God | |||||||||||
| 1130 | Berkovitz, Eliezer | Dt 07.07 | 474, n. 29 | Dt 07.06-08 | 4 | fewest of all peoples and weakest | |||||||||||
| 1131 | Berkovitz, Eliezer | Gn 01.01 | 476, n. 31 | Gn 01-03 | 14 | Rashi's comm on Gn 1:1 God let attribute of mercy precede creation since he saw that world ruled by justice would not stand | |||||||||||
| 1132 | Berkovitz, Eliezer | Am 3.02 | 476, n. 32 | Am 3.02 | 1 | ||||||||||||
| 1133 | Berkovitz, Eliezer | Gn 12.01 | 477, n. 34 | Gn 12.01-03 | 5 | Galut = starting point. Abraham did not fit into world, so children don’t fit. From sins? | |||||||||||
| 1134 | Berkovitz, Eliezer | Gn 15.13 (2x) | 477, n. 35, 479, n. 37 (2x) | Gn 15.13-14 | 4 | before they were born, decreed that Abraham's descendants would be strangers in a land not theirs | |||||||||||
| 1135 | Berkovitz, Eliezer | bBer 059a | 478, n. 36 | bBer 059a | 2 | many passages describe God weeping over exile of his children | |||||||||||
| 1136 | Berkovitz, Eliezer | Is 66.01 (allusion) | 478, n. 38 | Is 66.01 | 1 | earth's footstool is primordial chaos | |||||||||||
| 1137 | Berkovitz, Eliezer | Lit. Day of Atonement Ten Martyrs | 478 | Lit. Day of Atonement | 2 | Is this the Torah and its reward? "If I hear another sound, I shall turn the world byack to primordial chaos" Martyrs did not speak condemning No (to creation of world) | |||||||||||
| 1138 | Berkovitz, Eliezer | Gn 22 (Allusion) | 479 | Gn 22 | 25 | suffering servant of God (Is 53 allusion) | To be chosen is to be chosen for bearing burden of God’s long suffering silences and absences from history. At beginninbg of history = Akeidah. Abraham, not guilty, sacrifice not punishment. What was revealed to patriarch was repeated: Gen 15:13. = Gezeira. Inscrutable divine decree. Not that there be human suffering but that there be divine long suffering. | ||||||||||
| 1139 | Berkovitz, Eliezer | Is 53.04 (citation and allusion) | 479, 480 | Is 52.13, 53. | 6 | "esteemed him, stricken, smitten by God, and afflicted" | God suffers because of what man does to himself. God pushed Israel across path of Xianity. Israel was God’s question of destiny to Christendom. In its answer Christian world failed him tragically. Through Israel God tested Western man and found him wanting. This failure of X has led Western world to greatest moral debacle of any civilization, the Holocaust. | Xian attempt to rob Israel of dignity of Isaiah’s suffering servant saddest spiritual embezzlements in human history. How X treated Israel made Isaiah’s description fit Israel all more tragically and truly. Ignored metaphysical dignity. What is weight of one suffering compared to myriads of sacrifices of Israel? What is one crucifixion eside a whole people crucified through the centuries? | God’s chosen people = suffering servant of God. | ||||||||
| 1140 | Berkovitz, Eliezer | Is 63.09 | 480, n. 40 | Is 63.09 | 6 | In all their affliction he was afflicted. | |||||||||||
| 1141 | Berkovitz, Eliezer | Dt 32.04 | 482, n. 42 | Dt 32 | 11 | ||||||||||||
| 1142 | Berkovitz, Eliezer | bSan 039b | 482, n. 43 | bSan 039b | 1 | ||||||||||||
| 1143 | Berkovitz, Eliezer | Gn 22.02 (citation) | 485, n. 44 | Gn 22 | 25 | Take I pray thee thy son. One of teachers of talmud sttes that this is not a command but a request. | |||||||||||
| 1144 | Gordis, Robert | Jr 02.13 | 492 | Jr 02.13 | 1 | ||||||||||||
| 1145 | Gordis, Robert | Gn 01.31 (citation) | 492 | Gn 01-03 | 14 | God saw very good. Talmudic sages played on tov me'od, pronounced "very good" as tov mot, even death is good because the world has it source in the God of Life | |||||||||||
| 1146 | Gordis, Robert | Jb 42.07 | 493 | Jb | 41 | Thou hast not spoken truth about me as my servant Job | |||||||||||
| 1147 | Gordis, Robert | Jb 38-41 | 493 | Jb | 41 | ||||||||||||
| 1148 | Gordis, Robert | mAv | mAv | 1 | Yannai: we do not know the reason either for the suffering of the righteous or the prosperity of the wicked | ||||||||||||
| 1149 | Gordis, Robert | Dt 30.19 (citation) | 493 | Dt 30.19 | 2 | Behold I place before you this day life and death, blessing and curse | |||||||||||
| 1150 | Gordis, Robert | bBer 033b | 494 | bBer 033b | 3 | everything is in the hands of God except the fear of God | |||||||||||
| 1151 | Gordis, Robert | Lv 19.18 | 494 | Lv 19.16-18 | 6 | Golden Rule | |||||||||||
| 1152 | Gordis, Robert | Gn 05.01 | 494 | Gn 05.01 | 2 | God created Adam in image of God | |||||||||||
| 1153 | Gordis, Robert | Sifra Kedoshim 04.12 | 494 | Sifra Kedoshim 04.12 | 1 | Rabbis asked to cite two greatest verses in Bible cited Lv 19:18 and Gn 5:1: dignity of man and unity of men. | |||||||||||
| 1154 | Gordis, Robert | Is 53 (allusion) | 495 | Is 52.13, 53. | 6 | Isaiah enunciated doctrine that this uprooted and degraded people wa the "servant of the Lord" | |||||||||||
| 1155 | Gordis, Robert | ? (allusion) | 495 | ? (allusion) | ? | Birthpangs of the Messiah | |||||||||||
| 1156 | Greenberg, Irving | bSan 037 | 500 | bSan 037 | 1 | Detruction of European Jewry from 1933 to 1945. 30% Jews killed but 80%+ leaders. Since no covenant without covenant people, existence of J people in ? Trauma needs reorientation. witness at nuremberg children into ovens alive. | J & X rels of redemption. For Jews, cntr is Exodus; For X life, death, r of JC. Both rel challenged by cruelty but stand by faith. Implicit in both is that events happen that change perspective. One is H. | History meaningful. God comforts afflicted and afflicts comforted; Devil reverse. To account for H by ref to sin is devils’ work. | He who saves a life. Mere fact of Jew’s existence denies absolute claims of others means Jew is testifying. Israel of flesh not spirit. Christians can homogenize. Jews can’t. Represent another history, another providence. Give hostages. One of the great keys to testimony I presence of powerful forces available to evil. | Created H museum with E Wiesel Moment faith Many biblical citations in footnote 49 | |||||||
| 1157 | Greenberg, Irving | Jn 03.16 | 500 | Jn 03.16 | 1 | Darmstadt Conf statement that H is God’s call for a Jewish mea culpa may have totally compromised legitimacy of cross as a religious symbol for any decent human being. Himmler believed in God behind nature. | More devastating question to X: What did X contribute to make H possible? Work of Jules Isaac, Norman Cohn, Raul Hilberg, Roy Eckhardt, others. They will slaughter you; it’s the punishment you deserve. His blood be upon us. Vatican: nothing in measures that Holy See would find to criticize. Same ?? To modern culture. Limits broken. | Archbishop; punishment you deserve for death of our Lord Jesus Christ. Papal Nuncio; there is no innocent Jewish blood in the world. Contradicts testimony of nuncio’s actions. Harsh judgment of H on X can free Gospel love. Willingness to undergo ordeal could save or illuminate treasure. For Xians easier to live as if event made no difference because belongs to another people. Would be self-deception. | Church should surrender selfdeceiving universalist rhetoric and conception of itself as a people of God that must testify to the world. John XXIII did more than any other to prevent NA. Pope Paul VI reverse Socialist denied rep Turned ideology to rob. Rel vs Secular. Camus. Waited for Rome to speak but did so in style of encyclicals not clear. Voiced and not understood. Church protests mainly for conveted Jews. ! 1967 Paul VI silent. Jean Paul Sartre spoke out. Had to sever all. No repeat. Which believer, which atheist? | Inverse ratio bet presence of fundamentalist X and survival of Jews. Damning. Bec attitude of local population critical variable in Jewish survival. If teaching of contempt furnished occasion or presented stereotypes, the X can be hopelessly and fatally compromised. Church’s protests on behalf of converted Jews. At end of war Vatican helped 1000s fo war criminals to escape. German evangelicals described as fitting punishment . May one morally be a X after this? Xian complicity challenges credibility of X to make these claims. Great Xians did not speak out on J Q. Jesus as Messiah will transform the world. Wager. But throwing into scales so massive a weight of evil and guilt raises question that balance is broken. Has wager of faith in Jesius been lost? | Jewish T Resp to H. Critique. Primary: Fackenheim and Berkovitz vs Rubenstein. | ||||||
| 1158 | Greenberg, Irving | Mt 27.25 (citation) | 502 | Mt 27.25 | 1 | His blood be upon us nd upon our children | |||||||||||
| 1159 | Greenberg, Irving | Exodus (allusion) | 510 | Exodus | 1 | There re moments when the reality o9f the Exodus is reenacted and present (510) | |||||||||||
| 1160 | Greenberg, Irving | Lit. Kaddish. | 510 | Lit. Kaddish. | 3 | by which man returns to god his crown and scepter | |||||||||||
| 1161 | Greenberg, Irving | Jr 16.14-15 | 513 | Jr 16.14-15 | 1 | Evidence of God’s existence? | Traditional J and X will resist claim of new revelatory events in our time. Precedents for reformulation of covenant in light of great events. Took major flowering of Judaism to restructure tradition. Medieval Judaism did not move redemption to eternal life but insisted messianic KG in this world not fulfilled by salvation in world to come. Does experience of Jews speak meaningfully to Xians? Classic X denies revelation after Easter. Xianity mocked Judaism for repudiating J. | 3. Moral urgency that grows out of H and fights for presence of Lord in history (F). Moral nec of world to come and resurrection. Rub: wish not fact; But proper belief saves lives. Need to see deeper logic of historical moment > narrower logic of specific arg. If someone told argument he shouldn’t exist, victim may argue for another philosophical framework. | 4. The Revelation in the redemption of Israel. Western Wall asserts human dream more real than force and facts. Central phenomenon for most. Nihilism and redemption. | Flaw in for our sins. Justifies God not man. Abuse. Onaat devariim. “Exploit or abuse words” Breaks on criterion of burning children. | |||||||
| 1162 | Greenberg, Irving | Ez 37.11 | 513 | Ez 37.11-12 | 2 | bones will live | Judaism asserts life and history rooted in divine, source of life and goodness. History moving to final perfection where freedom and dignity will be universalized in messianic age. Three Eras. Biblical, Rabbinic, Modern | Change of climate validates skepticism to contemp claims. H calls on all to resist this cultural moment. To follow is to be opened to Exodus and immortality. Vs Rubenstein. Need to reject some elements of modernity. Take from past and future more fully. | |||||||||
| 1163 | Greenberg, Irving | bYoma 68b | 513, n, 36 | bYoma 68b | 1 | Daniel and Jeremiah refused to speak of God as awesome or powerful any longer in light of the destruction of the Temple | Nazis sought to wipe out Jews and Judaism. Theologically attempt to kill God. Triumh of murder countertestimony to Jewish witness that life will triumph over death and that redemption is the fate of humanity. Shattered covenant of redemption. Those who minimize argue for other catastrophes. Third Era. | Where was God at A? In the starving, beaten, humiliated, gassed, burned alive, sharing the infinite pain as only an infinite capacity for pain can share it. | Rabbinic Era: Xian Jews: Jews misread signs and Jesus not a continuation of Jewish way but new channel of salvation. Gospels a New Testament, not section of Old. New covenant. Jesus’ sacrifice replaced Temple and Judaism. Xian Jews very Jewish in thinking Temple’s destruction great historical event with religious message. Rabbinic response: God withdrew, became more hidden to give humans more freedom and call Jews to more responsible partnership. Might is self-restraint. God doesn’t speak. Human divine dialogue goes on through human address to God. Prayer more secular act because of silence of God. Rabbis more secular leadership than priests or prophets. Rabbinic guidance counterpart to silence of God. Equivalent to Jewish people’s maturation. | 5. Holocaust showed all permitted and one can get away with murder. Restraint from Fear. Hiddenness of God; Holy Secularity. Key insight. God hidden. More so now | Reverse. Spain> kaballah; Chmelnitzki > Zvi and Hasidism. Ruben: Singer. Death is messiah. Demands New effort. Also rebirth Israel. 300000 survivors. Profoundly linked but dialectically opposed | ||||||
| 1164 | Greenberg, Irving | ? | ? | ? | punished for our sins | ||||||||||||
| 1165 | Greenberg, Irving | bBM 058b | 513-514, n. 37 | bBM 058b | 1 | meritorious to say I am suffering for my sins, but onat devarim, abusive, to say of someone suffering who cannot help themselves that they are suffering for their sins. | |||||||||||
| 1166 | Greenberg, Irving | Gn 09.01-07, 05-06 | 514 | Gn 09.01-07, 05-06 | 1 | be fruitful and multiply; who sheds man's blood, shall his blood be shed. | |||||||||||
| 1167 | Greenberg, Irving | Gn 19.30 | 515 | Gn 19.30 | 1 | Jewish tradition unashamedly traces Messiah to Lot's daughters | From Exodus. Decisive truth is that man is of infinite value and will be redeemed. Religions stand or fall by this. | ||||||||||
| 1168 | Greenberg, Irving | Gn 31 | 515 | Gn 31 | 1 | Lot and two daughters believed they were survivors of another world catastrophe | If biblical era under sign of Exodus produced Bible, cenral to West, and if rabbinic era, under sign of ST destruction, produced Talmud, what will be outcome of an era that grows out of both an event of destruction unparalleled in J his and event of redemption that rivals Exodus? | Both religions sought to isolate central events from further revelations or challenge of demonic counterexperience of evil in history. | |||||||||
| 1169 | Greenberg, Irving | MGnR, Seder VaYera 50, 16; 51.10 | 515 | MGnR 50, 16; 51.10 Seder VaYera | 1 | Jewish tradition unashamedly traces Messiah to Lot's daughters | |||||||||||
| 1170 | Greenberg, Irving | bYeb 77a | 515 | bYeb 77a | 1 | Jewish tradition unashamedly traces Messiah to Lot's daughters | |||||||||||
| 1171 | Greenberg, Irving | Ruth | 515 | Ruth | 1 | Ruth links Messiah to Lot's daughters | |||||||||||
| 1172 | Greenberg, Irving | Ex 01.21 | 517 | Ex 01.21 | 1 | Dialectical Revelation of H. What category produce proper response to H ? Only morally tenable way forward is guilt and tension for bystanders and victims. Those who don’t feel, dead. | |||||||||||
| 1173 | Greenberg, Irving | Dt 25.18 | 517 | Dt 25.17-19 | 6 | ||||||||||||
| 1174 | Greenberg, Irving | Gn 20.11 | 517 | Gn 20.11 | 1 | Soloveitchik: I shall be with him in trouble can only be understood with perspective of comm which involves God in destiny of His fellow members. | |||||||||||
| 1175 | Greenberg, Irving | Gn 22 | Gn 22 | 25 | Where to find strength to have a child? Faith revealed to be an ontological life force that reaffirms creation and life in teeth of overwhelming death. Having child makes statement of redemption | 4. Revelation in Redemption of Israel. Having child makes statement of redemption. | No statement to be made not credible in presence of burning children. Sarah’s case attacks and affirms traditional norms. New revelatory event. Need to give conceiving children conditions. Need to elimnate stereotypes that distinghuish ppl. along race as subhuman. Review frameworks that susstain this. = Central religious acts. | 5. State of Israel. To raise child is to bind Jewish child to altar. Who is a Jew contr. Secular Jews preserves rel dim. Strongest suggestion God’s promises valid. | |||||||||
| 1176 | Greenberg, Irving | ? | 517 | ? | ? | in Talmud Akiba states in moment when thief steals he is an atheist | |||||||||||
| 1177 | Greenberg, Irving | Ex 20.15 (citation) | 517 | Ex 20.15 | 2 | Thou shalt not steal | |||||||||||
| 1178 | Greenberg, Irving | Dt 23.16 | 519 | Dt 23.16 | 1 | lesson of Exodus was that no runaway slave should be turned back to his master | |||||||||||
| 1179 | Greenberg, Irving | Is 53 (allusion) | 522 | Is 52.13, 53. | 6 | Here is where the cross is smashed. Point is cry: My God My God why have you abandoned me? Even here Suffering Servant betrays herself. | Holocaust a countertestimony to J and X. Wiesel: flames consumed my faith Moments murdered my God and my soul | Wiesel: Where is God now? | Here hanging on this gallows. Ends easy dichotomy: atheist-theist, confusion of faith with doctrine. Rejection of unbeliever by believer is suppression and denial of what is whithin. Third Era Buber has spoken of moment gods whence moment faith | How reconcile tensions? By reenacting event normative and revelatory by community of faith will live by it. Incorporate pain into round of life we regret. Hope it will not destroy but strengthen faith. Beware of easy hope after A. Israel is perfect symbol for this. Cloud of smoke of bodies by day and pillar of fire of crematoria by night may yet guide humanity to goal and a day when human beings attached to each other. | Neither classical theism or atheism is adequate. Neither is credible alone in presence of burning children. | ||||||
| 1180 | Greenberg, Irving | Ps 022.1 | 522 | Ps 022 | 3 | Here is where the cross is smashed. Point is cry: My God My God why have you abandoned me? Even here Suffering Servant betrays herself. Need redistribution of power necessary to assure one’s dignity. | World hasn’t made H central point of departure for moral and political policy. Threatened by repeating. Islam Soviet didn’t ask to repudiate. | Why should faith be moment faith? Why should experience of nothingness ever dominate? Faith is moment truth. There are moments when it is a lie. There is a faithfulness in rejection. Serious theism must be troubled | Central because cut so deeply that question arises whether community can recover. Eichmann bragged that he’d leap into grave laughing that Jews couldn’t recover. Can those who believe dare talk about God who love and cares without making a mockery of those who suffered? | Dialectical faith is still possible. Polar experiences. Reasons: 1. There are moments when reality of Exodus reenacted and present. 2. Breakdown of secular absolute. Also a faith. Universalization of values cover danger to particular, e.g. Jewish existence. seedbed of idolatry. Primary resistance absolute alternative values. Barmen Conference, Jehovah W. Harvey Cox’s SC > idolatry. Mengele et al joked about this. Wittgenstein vs value-free sc to open room for transc. Vs. Protean Man. Nazism from need for roots. | Central Religions Testimony after H. Reaffirmation of Meaningfulness. Recreating Image of God. | Sympathetic to Rubenstein. premises: A and Israel normative; traditonal positions moves us to repudiate (on account of our sins), Jewish response. To declare destruction closes hope forever is to claim omniscience. Affirmations can’t be made authentically without working through H experience. | |||||
| 1181 | Greenberg, Irving | Ex 12.13; 20.01-14; 22.21 | 522, n. 49 | Ex 12.13; 20.01-14; 22.21 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1182 | Greenberg, Irving | Lv 11.45; 19.33-36; 23.42-43; 25.34-55 | 522, n. 49 | Lv 11.45; 19.33-36; 23.42-43; 25.34-55 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1183 | Greenberg, Irving | Dt 04.30-45; 05.06-18; 15.12-18; 16.01-12; 26.01-11 | 522, n. 49 | Dt 04.30-45; 05.06-18; 15.12-18; 16.01-12; 26.01-11 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1184 | Greenberg, Irving | Josh 24 | 522, n. 49 | Josh 24 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1185 | Greenberg, Irving | Jdgs 02.01-05, 11-12 | 522, n. 49 | Jdgs 02.01-05, 11-12 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1186 | Greenberg, Irving | Jr 02.01-09; 07.22-27; 11.01-08; 16.14-15; 22.07-08; 31.03-33; 32.16-22; 34.08-22 | 522, n. 49 | Jr 02.01-09; 07.22-27; 11.01-08; 16.14-15; 22.07-08; 31.03-33; 32.16-22; 34.08-22 | 1 | Normative event of Exodus. Only those who experience normative event in their bones through the community of faith will live by it | |||||||||||
| 1187 | Greenberg, Irving | Ez 20 | 522, n. 49 | Ez 20 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1188 | Greenberg, Irving | Nh 09 | 522, n. 49 | Nh 09 | 1 | Normative event of Exodus. Only those who experience nromative event in their bones through the community of faith will live by it | |||||||||||
| 1189 | Greenberg, Irving | Jr 34 | 526 | Jr 34 | 1 | prophet chastises kings | |||||||||||
| 1190 | Greenberg, Irving | Lv 10.10 | 526, n. 2 | Lv 10.10 | 1 | unauthorized encounter with divine presence led to instant death | |||||||||||
| 1191 | Greenberg, Irving | 2Sa 06.06ff | 526, n. 2 | 2Sa 06.06ff | 1 | unauthorized encounter with divine presence led to instant death | |||||||||||
| 1192 | Greenberg, Irving | Josh 07 | 526, n. 3 | Josh 07 | 1 | Achan's sacrilegeous booty | |||||||||||
| 1193 | Greenberg, Irving | Ex 14.13-14, 34 | 527, nn. 4, 6 | Ex 14.13-14, 34 | 6 | God will fight for you and you will hold your peace; Israel saw great hand, feard Lord and believed | |||||||||||
| 1194 | Greenberg, Irving | Ex 10.01-02 | 527, n. 5 | Ex 10.01-02 | 1 | overwhelming divine might best proof of God's presence and existence | |||||||||||
| 1195 | Greenberg, Irving | Ez 20.32-33 | 527, n. 7 | Ez 20.32-33 | 9 | God initiator in covenant | |||||||||||
| 1196 | Greenberg, Irving | Gospels | 527 | Gospels | 1 | New Testament not section of Old | |||||||||||
| 1197 | Greenberg, Irving | Peah 1.1 | 528, n. 8 | Peah 1.1 | 1 | Yom HaShoah and Yom Ha-Atzmaut must become central holy days of the Jewish Calendar. | Why should vicissitudes of Jewish history affect divine teaching so much? Biblical Era. Out of exodus, directly and through interpretation, revelation, generalization, comes teachings which revolutionized Jewish fate. . . Also shapes destiny of world. From Exodus entire world will be perfected. Out of this soil grew Xian teaching of salvation, passed to other nations. Centuries later in secularized form, Marxism. Whitehead: gave rise to Western culture in which science treating nature instrumentally can grow. Prophecy is communicative counterpart to splitting sea. | Received Torah at Sinai and at Lublin gave it back; dead men don’t praise God. Perhaps covenant is over. Roy Eckardt Covenant opened Jews to murderous fury. Divine could not or would not save them. Therefore God must repent of the covenant, do teshuvah, for giving His chosen people a task that was unbearably cruel. Covenant can no longer be commanded. One can ask such a sacrifice but not order it. Authority broken, but Jewish people took it again. So in love with dream of redemption that volunteered to carry on its mission. Any Messiah who could have come and redeemed us and did not do so then but chooses to come now is a moral monster. Too late for Messiah to come. | In Bible, Jews bear message of future redemption of world. witnesses to divine concern and presence. Events which are everyday history in other people’s annals become part of sacred history of Jewish people. Tragedies and triumphs direct effects on believability and understanding of central message. God continualy calls into existence leadership needed to guide people. Need fusion of basic condition, theological message, institutional performance and leadership group. Third era beginning under sign of great event of destruction H. And great event of redemption, rebirth of Israel. | ||||||||
| 1198 | Soloveitchik, Joseph, The Rav | mAv 04.01 | 528, n. 9 | mAv 04.01 | 1 | ||||||||||||
| 1199 | Greenberg, Irving | Dt 10.17 | 528, n. 11 | Dt 10.17 | 3 | Crown. great God, mighty, awful; attributes | |||||||||||
| 1200 | Greenberg, Irving | bShab 119b | 529, n. 12 | bShab 119b | 2 | ||||||||||||
| 1201 | Greenberg, Irving | bShab 010a | 529, n. 13 | bShab 010a | 1 | ||||||||||||
| 1202 | Greenberg, Irving | bPesiktaZutartiPinchas | 529, n. 14 | bPesiktaZutartiPinchas | 1 | one who observes holy days becomes partners with God | |||||||||||
| 1203 | Greenberg, Irving | bShab 012b | 529, n. 16 | bShab 012b | 1 | Shekhinah at head of bed when one visits the sick | |||||||||||
| 1204 | Greenberg, Irving | bSot 17a | 529, n. 17 | bSot 17a | 1 | when husband and wife are loving and worthy, the DP is between them | |||||||||||
| 1205 | Greenberg, Irving | bEruv 13b | 530, n. 18; 551, n. 25 | bEruv 13b | 2 | Both views, of Hillel and Shammai are voice of God; affirmed both views words of living God | |||||||||||
| 1206 | Greenberg, Irving | bBM 059b | 530, n. 19 | bBM 059b | 2 | Eliezer invoked three miracles and heavenly voice as proof of his view of divine will but still overruled | |||||||||||
| 1207 | Greenberg, Irving | Dt 31.18 | 530, n. 20 | Dt 31.16-21 | 9 | I will hide (asteer resembles Esther) my Face on that dy | |||||||||||
| 1208 | Greenberg, Irving | bShab 088a | 531, n. 21 | bShab 088a-b | 9 | at Purim Jewish peole reaccepted covenant by recognizing God's presence and salvation in guize of secular redemption | |||||||||||
| 1209 | Greenberg, Irving | Lit. Purim / Esther (allusion) | 531 | Lit. Purim / Esther (allusion) | 1 | at Purim Jewish peole reaccepted covenant by recognizing God's presence and salvation in guize of secular redemption | |||||||||||
| 1210 | Greenberg, Irving | bMen 29b | 532, n. 24 | bMen 29b | 4 | Moses unable to understand Akiba's teaching declared to be from Sinai | |||||||||||
| 1211 | Greenberg, Irving | bYoma 69b (3x) | 528, n. 10; 535; 549, n. 20 | bYoma 69b | 5 | How do we know God is awesome? How else but that there is a hidden force field, divine, with it. Ohysical presence of Jewish people, existence made possible by secular and religious Jews is best testimony to divine; God's awesome, invisible force evidenced in ongoing life of Jewish people | |||||||||||
| 1212 | Greenberg, Irving | Is 41, 42, 45, 48, 50 | 536, n. 29 | Is 41, 42, 45, 48, 50 | 1 | great sign of ongoing validity of covenant, affirmation of God and hope, restoration of Jewry to Israel | |||||||||||
| 1213 | Greenberg, Irving | Jr 16.09-15; 30, 31, 32, 33 | 536, n. 29 | Jr 16.09-15; 30, 31, 32, 33 | 1 | great sign of ongoing validity of covenant, affirmation of God and hope, restoration of Jewry to Israel | |||||||||||
| 1214 | Greenberg, Irving | MExR Mishpatim 30.24 | 536, n. 31 | MExR 30.24 | 1 | I shall be with him in trouble, Ps 91:15 means Israel suffers, God is present, suffering with God's people | |||||||||||
| 1215 | Greenberg, Irving | Ps 091.15 allusion | 536 | Ps 091.15 | 3 | I shall be with him in trouble | Soloveitchik: I shall be with him in trouble can only be understood with perspective of comm which involves God in destiny of His fellow members. | Where was God at A? In the starving, beaten, humiliated, gassed, burned alive, sharing the infinite pain as only an infinite capacity for pain can share it. | Hiddenness of God; Holy Secularity. Key insight. God hidden. More so now Sometimes people say they would respond if only they were to receive clear prophetic instruction. But the revelation of our liftime is so veiled and ambiguous that there is little certainty and few clear, unassailable responses. This lack of clarity is consisnten with voluntary nautre of covenant and new maturity of people of Israel. | Emergence of Stae conmstituted taking power. To be seen if will act similarly. Will it be able to act in situation of power without becoming established religion which interferes with freedom of tohers, Jews and non Jews? | |||||||
| 1216 | Greenberg, Irving | Dt 30.03 | 536-537, n. 32 | Dt 29.09-31.30 | 11 | loving God, your Lord shall come back with your captivity, teaches that HObbH comes back with them from exile | |||||||||||
| 1217 | Greenberg, Irving | bMeg 029a | 536-537, n. 33 | bMeg 029a | 2 | loving God, your Lord shall come back with your captivity, teaches that HObbH comes back with them from exile | |||||||||||
| 1218 | Greenberg, Irving | bSan 046a | 537, n. 34 | bSan 046a | 2 | cutung Soloveitchik | |||||||||||
| 1219 | Greenberg, Irving | jSuk 04.03 | 537, n. 34 | jSuk 04.03 | 1 | cutung Soloveitchik | |||||||||||
| 1220 | Greenberg, Irving | Ex 24.07 | 546, n. 11 | Ex 21.1-24.18 (Mishpatim) | 3 | We will do and we will listen. Midrash praises response as amazing. | |||||||||||
| 1221 | Greenberg, Irving | Pr 11.03 | 546, n. 12 | Pr 11.03 | 1 | wholeness of righteous shall guide them | |||||||||||
| 1222 | Greenberg, Irving | bShab 088a-b | 546, n. 12 | bShab 088a-b | 9 | Talmudic story illuminates faith of response: relied on Him not to burden us with something we could not carry | |||||||||||
| 1223 | Greenberg, Irving | Jdgs 14.14 | 548, n. 15 | Jdgs 14.14 | 1 | out of fierce, came forth sweetness | |||||||||||
| 1224 | Greenberg, Irving | mAv 01.03 | 549, n. 19 | mAv 01.03 | 1 | don’t be like servants who serve Master for sake of reward butlike segvants who serve Master not for the sake of reward. | |||||||||||
| 1225 | Greenberg, Irving | bYeb 47a,b | 550, n. 23 | bYeb 47a,b | 1 | decision to live in Israel is acceptance of mitzvah to witness to build a social reality, even to bring Messiah. .. Morally speaking, simple observance of al classical mitzvot can hardly be only option offered under covenantal definition | |||||||||||
| 1226 | Greenberg, Irving | mAv 05.20 | 551, n. 24 | mAv 05.20 | 1 | every controversy for sake of Heaven will have a lasting result | |||||||||||
| 1227 | Greenberg, Irving | Lv 19.02 | 554, 555, nn. 32, 34 (2x) | Lv 19.02 | 2 | Be holy | |||||||||||
| 1228 | Greenberg, Irving | bYeb 20a | 555, n. 33 | bYeb 20a | 1 | Sanctify yourself in areas permitted; go beyond letter of law and exercise restraint in permitted areas | |||||||||||
| 1229 | Greenberg, Irving | Jr 31.30 | 555, n. 35 | Jr 31.30 | 1 | new covenant on heart approximated by teaching | |||||||||||
| 1230 | Greenberg, Irving | bKid 31a | 555, n. 36 | bKid 31a | 1 | one commanded and performs act is at higher lefvel that one not commanded but does act | |||||||||||
| 1231 | Greenberg, Irving | Gn 15.05-18 | 555, n. 38 | Gn 15.05-18 | 1 | covenant between pieces; in new era symbol of voluntary covenant may be revival alongside covenant between pieces | |||||||||||
| 1232 | Hutner, Isaac | Zohar, Acharei Mos, 73 | 558 | Zohar, Acharei Mos, 73 | 1 | Jewish people and Torar are one | |||||||||||
| 1233 | Hutner, Isaac | mAv 03.11 | 558 | mAv 03.11 | 1 | phenomenon of those who distort Torah | |||||||||||
| 1234 | Hutner, Isaac | Dt 31.01-17 | 560 | Dt 31.01-17 | 1 | not “worship of strange gods” but “lure of strange nations and trust in them.” Interp follows Onkelos. Translates idol as temptation. “Great evils and troubles” signify impetus for next immediate stage in Jewish history: unique point in teshuva process. Viduy confession and enumeration of sins Leaning toward Teshuva but not completion of enemuration of sins. Ramban: stirrings of teshuva problem is disavowal of wrongdoing: declaration “I have not sinned”. Need repudiation of innocence = stirring of teshuva. | Yad V’Shem organizers coined term, but singling out quantiative differences of this hurban missed essence of uniqueness. Not proportions or dimensions but establishment of new and significant pattern in Jewish hisotyr. Related to basic pattern. Uncover two new directions. | 1. Is Shoah acceptable term to describe destruction of European Jewry during WWII? Definition doesn’t signify acceptability. Term coined by founders of Yad V’Shem since convinced that tragedy unique in proportions and dimensions that no other term could encompass meaning. | Answer: Shoah like H implies isolated catastrophe. Like earthquake. Hurban is integral part of our history and we dare not isolate and deprive it of monumental significance. | Want to uncover Torah perspective hidden from us in untangling web of Jewish history. Two new directions of Jewish history. | Ben Gurion made mistake. Leftist. | Happy to teach our “choseness” in commandments and closeness to God. Peril to ignore 3 portions of tochacha: rebuke, promise of punishment in Torah Behukosai (Lev 26), Ki Savo Deut 26:1-29;8 and Nitzavim-Vayeleh Deut 29:9-31:30. Need to learn these as well as sunny parts. Exposed graphically mistake of founders of Yad V’Shem. Pattern = Hurban - Galut - Geula. Destruction, Exile, Redemption. = Answers to questions 2 and 3 obvious. Hurban a tochacha enactiment of admonishment and rebuke which Klal Yisroel carries, as integral part of being Am Hanivchar, no right to interpret as any kind of specific punishment for specific sins. Built in aspect of character of J. P. Until Messiah comes for reasons known to creator. One would have to be a Navi or Tanna, prophet or sage to claim knowledge of specific reasons for what befell us. Anyone on lesser plain tramples in vain upon bodies of kedoshim who died al Kiddush ha-Shem. | |||||
| 1235 | Hutner, Isaac | bYoma 69b | 560 | bYoma 69b | 5 | yetzer hara for idolatry eliminated by Men of the Great Assembly circa 4th BCE. | Era of Disappointment. Part of progress absolute redemption in history. | 2. Should H be taught separately as many schools doing? | Isolation causes inability to deal with events such as the Hurban of Europe. Education on sunny side. But this is cowardice and failure to deal with misfortune. | Want to uncover Torah perspective hidden from us in untangling web of Jewish history. Two new directions of Jewish history. | Observent Jews decreasing. Judaism empty of Torah on ascent. But mistkae. Now 1000s. | For other reasons need to fear “awakening” of H study. Weakening of sympathy for state of Israel result of forgetting. State trying to awaken | |||||
| 1236 | Hutner, Isaac | Dt 28 | 560 | Dt 28 | 2 | Disillusionment with gentile world. Pattern: Trust and repudiation of trust. H. Culmination. Legalized retraction of existing laws granting sundry privileges. Pale in face of German retractions and turnabouts. Developed Protocols for 1935 Nuremberg Laws. Racial laws. | 3. If so, where does it fit in with rest of Jewish history? | Pattern of disappointment revealed by deep delving into Torah as not coincidental but revealing cosmic plan of Creator. Change of move from expectation of persecution by gentiles to period of disappointment in hose people, Hence there is revealed to us chronology and impetus of teshuva of Acharis HaYamim. First step when Klal Yisroel through repudiation of earlier infatuation with gentile wasy. Baal Teshuva. | Examples disappintment: FrenchR: Jews citizens but nothing to Jews as Jews. Versailles T. Jews as minorities. Nullified. Lenin in 1917 Soviet Minority Rights Law abolished by Stalin in 1930s. Balfour Decl. England revoked Accepted Conf San Remo 1920. 1922 Churchill qualified. Not imposition of Jewish nationality on inhabitants of Palestine. | ||||||||
| 1237 | Hutner, Isaac | Jr 02.35 | 560 | Jr 02.35 | 1 | I do judgment with you for saying "I have not sinned" | |||||||||||
| 1238 | Hutner, Isaac | Gn 28.09 | 563 | Gn 28.09 | 1 | And Esau went to Ishmael and took Machalas. . . for wife. Actions of patriarchs sign of what would happen to children we may learn inevitable that forces of Esau and Ishmael to combine. Now in midst of that pivotal moment. | Before East and West never worked simultaneously. Never id nations of Occident join forces with those of the East fur purpose of destroying the Jews. WWII Mein Kampf. 1923. Ready by Haj Amin el-Husseini, Grand Mufti. Visited Hitler with Eichmann visited Auschwitz incognito to check efficiency. See Simon Wiesenthal. Mufti came to Berlin in 1941. Soldiers needed in Russia but Mufti demanded extermination. Choice: Juden nach Auschwitz or Soldaten nach Stalingrad resolved in Mufti’s way. 20 Jan 1942 at Wannsee Conf formal decision made to annihilate all Jews who survived ghettos. | Mufti serving fears of influx of millions of Jews into Palestine and destruction of Mufti’s personal empire. Eichmann wanted to kill Jews, Mufti to be sure they never reached Palestine. Final solution same. Eichmann: “I am a personal friend of the GN. We have promised that no Eur Jew wpould enter Pal any more.” First Ominous step in joining anti Jews of East with West. | Arafat 1975 ovation. Muslim world never granted privileges it retracted. Until great public pressure for establishment of Jewish State, Mufti had no interest in Jews of Warsaw, Budapest, Vilna. Only once threa, he came Malah ha-Mavet. Before Jews had cordial relations. This shameful episode suppresesd and expunged from record. | ||||||||
| 1239 | Hutner, Isaac | Lv 26 | 563 | Lv 26 | 1 | promise of punishment | Address to 100 yeshiva educators. | Daas Torah not Public opinion and any but Torah approach by definition colored by outside forces, subjective considerations and falsehood of secular perspective, e.g. as illustrated by communist writings. Sadly in our day, public opinion shaped by State of Israel. Lie that Gedolei Yisroel responsible for not urging emigration. Omitted own contribution to tragedy. Omitted Second | Era of disappintent tore a generation from clutches of “temptation of the nations” and prepared the way for an era of true teshuva. | ||||||||
| 1240 | Hutner, Isaac | Dt 26.01-29.08 | 564 | Dt 26.01-29.08 | 1 | promise of punishment | |||||||||||
| 1241 | Hutner, Isaac | Dt 29.09-31.30 | 564 | Dt 29.09-31.30 | 11 | only in Deut 31 does Torah mention terrifying punishment of becoming consumed by our enemies. Even two tochachos portions of Torah where God rebukes nation don’t allude to such punishment. | founders of Yad V'Shem erred in being compelled to find new term for destruction because of its proportions and dimensions. Term empties hurban of profound meaning. Gave a term which signifies isolation and detachment from history. Significance of H lies in intricate relationship with what will come after. Pattern of J Hist is Hurban - Galut - Geula (Destruction, Exile, Redemption). | ||||||||||
| 1242 | Cohen, Arthur | Ex 19-24 (Allusion to Sinai) | 572-573 | Ex 19-24 (Allusion to Sinai) | 8 | Death Camps = Tremendum. Monument of meangless inversion of life to orgiastic celebration of death, psychosexual and pathological degeneracy unparalleled and unfathomable to any person bonded to life. | Questions pertain to reality of evil and the existence of God, extremity of evil and freedom of man, presentness of evil and power of God. Is symmetry structural or polemical? | Greatest Jewish fear: that Jewish people is not eternal, chosen people rejected. Every Jew who left Judaism for X, from Paul to Pasternak, says old Jew is dead. (Attack on Pasternak). Living Jew must become dead Jew that non Jew be saved? | We demonstrate unredeemedness of the world. For us there is no cause of Jesus, only of God. Re Xianity, gave myself permission to despise X and X in the open. Not persons but ideologies. Buber: absence of penultimate messianic moments. No caesura. | ||||||||
| 1243 | Cohen, Arthur | 0 | 0 | 0 | Not just event of history but event that annihilates past of hope and expectation, abyss. | Did H speak only to Jews? What other nation so totally committed to life as the Jew? Refusal to die until tremendum; celebration of tenacity of life. | Rev of Sinai ultimate in our and God’s perspective. Measure of G’s immanentism. But H is ultimacy only in our regard. We speak, G silent. | Eclipse of God. Most penetrating assault is upon divine silence. Only a malign God would be silent. If spoke once, why not since? Here concealed a variety of assumptions about nature and efficacy of idvine speech. . E.g. to be construed literally, that God acually spoke. Also that God’s speech is action that God’s words act. Or God’s speech enacts and confutes projects of tyrants . Hence divine silence is reproof. | Can argue that God’s speech is really always man’s hearing, that God is the mystery of our futurity, our posse, never our acts. Less interferer. More reality that is our prefiguratio, whose speech and silence are metaphor for our language and distortion. God whom we may love and honor but not fear and from whom we no longer demand. | ||||||||
| 1244 | Cohen, Arthur | 0 | 0 | 0 | Tremendum is an ontological gathering of evil, a watershed reality that casts doubt upon the formulations of traditional Jewish theism and requires, if it is not to be final as well as ultimate, a response in its aftermath. Tremendum, term acknowledges alien immensity, anguish of survivors. | What has it to do with theology, with God? How is reality of God to be redefined? How could he have witnessed and stayed silent ? Cry wants interruptive miracle, that sea open, army of enemy be consumed. How do Jews think after termendum? | Everything. Abysmal evil is Paradigm like giving of Torah. But this is a false analogy. No God worth a single child’s life. I’d agree if history presented such choices. Historical existence stripped of sacral implication for 2 centuries. Emphasize human freedom and rationality. Freedom without reason is caprice. What Judaism combats, its proper agon, is the historical. | Cry of memorialists is silence of God. Need a redefinition of reality of God. Neo Orthodoxy (Heschel) allows God and tremendum to bypass each other. Scholem. Cosmogonic tradition abhorred by historical Judaism for concession to gnostic imaery. . . irrationality, mythic imagery, involvement yet meaningful. God’s involvement with life of creation. Also a tradition gnostic kabbalistic, Xian in auspices. . . From Joachim through Schelling to Rosenzweig. . . takes formulation of Johannine Gospel as metaphysical instruction and meditates on its significance. | Cry of memorialists: that sea part. View of miracle: Either created world is never independent of God, but extension of God = Spinoza pantheism. Suffering and evil unclarity. Or not pantehism, fundamentalist theism that God respondent to extrimity , the greater than human need. With result that human life denies its essential freedom returning to ethical passivity. | ||||||||
| 1245 | Cohen, Arthur | 0 | 0 | 0 | But term disallows historical memory. Challenge is that Jewish thinking will be found shallow. If so, final. But rush to make it unique is a rush to ontologize history. Ancient caesura: Abyss opened and Jews closed by affirming their guilt, denying the abyss, taking upon themselves responsibility for the demonic. Not beyond reason but within providence. Expulsion from Spain another. Opening time of mystic, seeing unseen order. This time abyss opened and 1/3 of Jews fell in. | Is there a caesura in Jewish history? If tremendum is a caesura, how does one speak of God? Assumption that there isn't a caesura accurate re eschatological vision of perfecting and redemption of history, but wrong in missing underside of history, the corrupting caesura. Is thought commensurate with the tremendum? | If thought is incommensurate, then must fall silent and dumb. For gen I couldn’t speak of A. No language If H unique, the judgement that it is incommensurate is based on logical fallacy. If the evil is made twin with divine, it is made a divine truth. Sacredness gives value. Without H is only relatively disastrous. Absolute disaster only within perspective that continues to acknowledge absolute. Inability of historical description to compass H is one of central reasons for assertion of its incommensurablitlity to thought. | ||||||||||
| 1246 | Katz, Steven | 0 | 581 | 0 | 0 | Frightening possibility about meaning of A. That there is no meaning to history, for history is random, arbitrary series of events unrelated either to transcendental order or context of absolute meaning or value. Familiar in Nietzsche’s madman in The Gay Science. Nine topics to consider. | Rubenstein's ??: 1. God, as conceived in JT, could not have allowed H; 2. H did happen; 3. God, as conceived in JT, doesn’t exist. Position is serious for J and non J thought. | 3. Hidden empiricist premise in R’s argument made famous in A J Ayer’s Language, Truth Logic and Flew “falsifiability challenge”: Propositions about God to be confirmed or not by appeal to empirical events. If too much evil in world, God can’t exist. But criterion not definitive; R’s formulaiton seeks to find ways to talk meaningfully about covenantal existence or nonexistence after H. Not successful. Other ways to get at root of problem need to be found. | K. Barth. Best proof of God’s existence is the continued survival of the Jewish people. | ||||||||
| 1247 | Katz, Steven | 0 | 0 | 0 | 2. Jewish history seen through H. Too narrow. Can one extract meaning of all Jewish existence by ref to 1933-1945? Grandparents involved. But also murderers had past. Product of German and Jewish past. A. Also Jews survived. B. State born. Third Commonwealth. Without Israel, focusing on H alone is at best arbitrary. | 1. Problem of evil. Solutions: on account of sins; afflictions of love. H can’t be that. Also needs to be considered by Xians if think H justified by guilt for deicide. Isn’t there something wrong with image of a God of love wreaking such vengeance on million children after two thousand years? (Future paper). Radical move is difficult: no God, no covenant. | 4. More fundamental weakness. Paucity of metaphysical imagination. Sharp disjunctions not true to richness and variety of human experience nor to ambiguity of history or possible metaphysical accounts of reality that might be employed to deal with history and A in particular. R has given insufficient attention to metaphysical considerations. What is required is a new and better metaphysics. Unaware that his is a substantial metaphysical speculation rather than set of empirical propositions. Indebtedness to existentialist predecessors important. Dependence on Kierkegaard’s anti Hegelian polemic. But inadequate per se. Fails to be applied to J which has its own internal metaphysical understanding of events whose perspective has to be mastered within J. See Katz, “Dialogue and Revelation in the Thought of M. Buber,” | Israel. Third Commonwealth. Has Theological Meaning. Weight to be accorded complex. Not being asserted that SI is compensation for A nor that A is cause of creation of SI. Why is complex beyond causal and compensatory schema. But State is an event. Perhaps a “miracle,” if term means anything, equal to if not more important than A in J theological terms. | 5. Advocates value of Jewish community despite or because of H; 6. Jew after H should subsitute mystical pagan nature religion. We treasure our community because life is hopeless psychological perspecive. Only Jewish experience authentic. Self contradictory parasitism. Reconstructionism. Raises questions about meaning. Extreme selectivity of examples of how restructured J would work. How many mitzvot translatable? Jews should just enjoy the land. Nature romanticism of Nietzsche. Freudianism. | ||||||||
| 1248 | Katz, Steven | Jr 27.06 | 600 | Jr 27.06 | 2 | Nebuchadnezzar "as servant of God" | Hurban as Crucifixion | Maybaum: If nations decide Judaism has no meaning, are Jews willingly to disappear? Did God enter into covenantal relation with Abraham and heirs only to crucify them? Does being Jewish mean primarly being a “lamb for slaughter”? Is there not something intrinsic essential about J relationship to God which is the Jews’ alone? Some inner reality, some speical holiness, some particular priestlines that is not dictated by the needs of the nations but rather by the intimacy of covenantal existence? | J. H, must work itself out in ways intellgibible to nations. Correct because contextual character. But gentile perception is not all inclusive. Two-sidedness. Maybaum victim of his inheritance, of earlier moderniziing attempts which sought to evaluate and interprt J through alien standards for apologetic purposes. Fails to recognize major danger of approach. Judaism loses all internal integrity. | Adoption of Hurban and Crucifixion as master code to appy to J history to make it intelligible even to Jews. Xian terms. Xcentric orientation taken over rom Rosenzweig. Doesn’t make it true. Just makes it an error with a pedigree. Rosenzweig after near conversion fashioned a remarkable Jewish vision that accepted Xian account of Western history and its interp of roles of Israel and Church in world. History bleongs to X, not Jews. Shows Israel’s immediate and metahistoric relation to God. Jews vicarious victim, six million as Christ of our age. Thesis more problematic. Misundersands Xian soteriology for 2 reasons. C died for our sins because he is God, because he took sin on his shoulders. Not terrible cruelty but divine love. Christ mounts cross voluntarily, dies so others may live. Very diff from Shoah. Victims, not martyrs. Jews singled out unwillingly. Disanalogy of H and Good Friday reveals more. Symbol of X is of vicarious atonement. (Here suffering servant not invoked). Acc to Maybaum, symbol of Crucifixion is of vicarious atonement. But circumstances of H, nature of atonement is far more criminal and more depraved than sins for which it atones? | State of Israel escapes Maybaum’s catgrs. antithesis of Xn mentality. Jews said, we suffered enough. We reject powerlessness. wish to live in Land of Cov in peace with man and God. State of Israel best evidence of progress that Maybaum could appeal to but rejects for Two metaphysical systems: a-Zionist Rosenzweigian, people with God while gentiles through X on way. Reform. Mission. Jewish life among nations. See Buber to Kittel and Gandhi 1939. Without growing center dispersion is dismemberment. For X Zionism must be commit as F said. X must repent of supercesionism. How trusts repentance? That genuine and complete? If he supports firmly Jewish search for independence from enemies and Xian friends. | ||||||
| 1249 | Katz, Steven | 0 | 0 | 0 | Hurban as Crucifixion - use of term by German Jewish intellectuals index of assimilation, lack of fully Jewish, Jewishly formed and saturated imagination | What sort of priests could Nazis have been? Are they not beyond all reparation? What progress has resulted from Sho’ah? World is not better. Since 1945 more mass murder. Nations slow to learn any ethical imperative. III. Zionism. | To equate Planet A is absurd. So same objection as free will defense. If H is price of freedom, or progress or expiation, better to do without such evolution and reconciliation; price is too high. Turns God into kivyachol as if one could say this, into a moral monster. If Hitler is My servant, to resist Hitler is to resist God. II. Notion of progress. 586 and 70 not moral ascent but descent. Jews mourn on Tisha b’Av, not celebrate. | ||||||||||
| 1250 | Katz, Steven | 0 | 0 | 0 | Maybaum willing to affirm that God at H and Hitler agent. Neb Servant of God” “Hitler my servant!” Face 67. If God created this and that is means, what is the end? Can one pray to such a being? Possible to attribute H to men but once attributed to God, becomes impossible to understand or justify. . . | Admirable attempt refreshing willingness to draw difficult conclusions from premises, in final analysis explanations do not explain theological dilemmas posed by Holocaust. | |||||||||||
| 1251 | Katz, Steven | Jb | 606 | Jb | 41 | Premise: not historically unique and does not raise original issues for Jewish theology. So doesn’t force J into new and unprecedented reactions and transformations, distingyuishes B from other major theologians. Also denied by Maybaum. Unique in magnitude of horror but not in dilemma to religious faith. Repetition of ancient pattern. | Berkovitz. Mastery of Jewish learning separates him from most philosophers and theologians who have publicly responded. | Traditional response. Need to rethink, not change, modalities (self-contradiction). Does not entail that tradition inadequate or in need of revision. | Center of B on free will theodicy. Hester Panim. God’s hiddenness required for man to be moral creature. God must abstain from reacting immediately to immoral deeds. Corollary: forbearance to wicked; deaf ear to violated. Humanity impossible if God is strictly just; if God is loving there will be evil. Erek Apayim = Hester panim. | 2. Preferable to have world where evil did not exist. No sickness or hunger. Price is just too high. Lessen evil, lessen morality. If eliminate evil need for morality declines. Jobian thesis. Job not applicable because Job was protected from destruction. So little relevance to H. If so, proper goal to generate more good is greater Holocaust, God forbid. | |||||||
| 1252 | Katz, Steven | 0 | 0 | 0 | Entire nature of challenge is altered. Magnitude makes no difference. Conundrum same whether one Jew or 6 million slaughtered. Each raises ? How could God permit it? Cuts both ways. My research confutes simple assimilation. | Each raises ? How could God permit it? Cuts both ways. | So procedure is to investigate historical structure of Shoah and then ask what theological consquences if any flow from judgements regarding historical event. Berkovitz fails to do former because wants to protect latter. Historical query re uniqueness one thing, theological interp another, but related. As coherent as not fully convincing. Reveals his mature theological intuition by opting for this gambit as his response. Many dramatic and moving examples of Jewish heroism cited advance for existence of evil as possibility which must be allowed by God for hiuman freedom and reality of evil. Two diff. Could God have created a world in which there is freedom but no evil? | ||||||||||
| 1253 | Katz, Steven | 0 | 0 | 0 | Novum captured by need of new word to describe it. Genocide. First use of word ascribed to Raphael Lemkin, Axis rule in Occupied Europe, 1944. | God of Bible known for miracles. Need to understand Jewishly why God did not step into flow of events and say enough. B: this would destroy history. But stepped in at Egypt, why not at A? | If certain goods generated by allowing evil, couldn’t God have allowed production of these goods without so much evil? Less evil? See Mackie and Plantinga. No. Not convincing because of sheer gratuitious evil in H that is beyond what seems logically necessary for existence of human freedom and beyond bounds of toleration for omnipotent just God. Given miracles, even one, small one could have reduced tragedy of Shoah without cancelling moral autonomy of shoah. | B: There must be a dimension beyond history in which all suffering finds redemption. This is essential to the faith of a Jew. Hence traditional crutch of an afterlife. Besides elemental difficulty of any legitimation being given for this belief in the Hereafer, translates into appeal for compensation, This moral disquiet makes conclusion of Job unsatisfactory and which makes it more in case of victims of Shoah. If there is a heaven in which bliss without tensions and difficulties caused by freedom, why did God not create such an Earth without freedom of choice and all of its terrible consequences? Most Jewishly convincing response. | |||||||||
| 1254 | Katz, Steven | 0 | 0 | 0 | On Greenberg: 1. Uses imprecise terms. Dialectic. Paradox. Merely holding two contradictory propositions simultaneously not fruitful. 2. Two seminal criteria of verification: a. in presence of burning children; b. addresses positivist verificationist challenge. Meets request for verification. Credible is not satisfactory. What is c depends on one’s piror theological commitments, the issue at stake. No state of affairs is incompatible with theism. 3. Rel bet Shoah and Halachah? Call for volunatry covenant. Not convincing. I don’t see mandate for halachic change. | 6. Voluntary cov. Does this mean Hitler shattered covenant? Argument unconvicing, use of soruces open to quesiton, method lacking in method. Work is unfinished | 4. Revelation technical and awe/ful term. Term not heard often enough today. Greenberg uses this theme ambiguously esp as it becomes decisive in rel to claims made by his for putative revelatory character of Shoah and reborn State of Israel. Nothing rivals these assertions in importance, for no category is as elemental as revelation. All that J is flows from revelatory claims, is predicated on specific understanding of what revelation is and is not. 5. Structure of 3 eras, propositions about saving god, talk of rev and red, radical prop that God silent partner, can’t be advanced without thinking of consequences for God of A, I, J. Redefines God. Can such a God be guarantor of moral value? | ||||||||||
| 1255 | Katz, Steven | 0 | 0 | 0 | On Cohen: Essential question: Ancestors thought national catastrophes compatible with traditional notions of beneficent God. Question is whether same conclusion may be wrung from data of the tremendum. What is the substance of the new post-tremendum beginning? Synthesize: a) kabbalistic counter history of Judaism, Eyn Sof. God beyond all attributes and related doctirne of creation. Linked to Schelling and Rosenzweig. What is necessary in God. Love... There is an elemental side of God that is necessarily hidden but still necessary in process of creation and relation; reciprocally, creation, necessary outcome of God’s loving nature; God’s nature requires our freedom; we require dipolar vision which admits that things look different from God’s perspective. New dramatic version of Free will defense. Pessimism about Zionism | Unpersuasive 1. Kabbalah and Schelling. 2. If H has broken all and created caesura, how can Kant and Schelling be retrievable? David Tracy answers. Heremeneutics of Retrieval. Little deconstruction of K and less Schelling. So Rosenzweig. "Thought" just assertion. What are radical remarks? Hypotheses? Proofs? Doesn’t explain. Dipolar account of God. Free Will. God transcendent, not responsible. | God’s speech= human hearing. But our hearing doesn’t create God’s speech. There is a mishearing. So there is a Speaker and a Hearer. How is Man’s hearing Revelation? From Jewish point of view, Torah and mitzvot negated. Fails to deal with divine attributes. Divinity not God of covenant. Maimondes: Why did God give revelation to this nation? At this time? Schelling incompatible with Jewish God. Requires leap of faith without proof. Not clear why need dipolar theism to produce Free Will defense. Free Will defense: most sober. Too emaciated an explanation of experience of victims, vindicates God’s morality too easily. | Jewish people constitutes eternal speaking of revelation to the Jew of history, the turn of that people into the winds of history. . is a turning of its guardianshjip of the word towards the nations, Rel of Israel’s Being to the becoming of the nations. Does not matter. Cohen’s arg impacts on fundamental question of God’s relation to history. Advocacy of implicit but non-causal nexus will not do. What of God is conducted? Recasting creates a trivial God. Tremendum not a theological problem, irrelevant to God’s existence. God with community bec unintelligible | Pessimism about Zionism. Wisdom in caution. J. People and Zion not at eschaton. a-Zionism. | ||||||||
| 1256 | Jonas, Hans | Dt 06.4-5 Lit. Shema | 629. 634 (2x) | Dt 06.04-12 | 9 | martyrdom with | |||||||||||
| 1257 | Jonas, Hans | Lit. Kiddush-hashem | 629 | Lit. Kiddush HaShem | 4 | martyrdom with | |||||||||||
| 1258 | Jonas, Hans | Gn 06.06-07 | 633, 635, n. 7 | Gn 06.06-07 | 1 | God rued that he created man; to create, contracted and restrained himself | Diff from Christian "suffering God" is that in Judaism, there is no special act by which deity at one time, for special purpose of saving man, sends part of itself into particular situation of suffering (incarnation, crucifixion), God's relation to world from moment of creation involves suffering | ||||||||||
| 1259 | Jonas, Hans | Hos (allusion) | 633 | Hos | 1 | God's love lamenting over Israel, his unfaithful wife | |||||||||||
| 1260 | Jonas, Hans | bSan 097b | 635, n. 8 | bSan 097-098 | 15 | 36 righteous ones whom world will never lack | |||||||||||
| 1261 | Jonas, Hans | bSuk 45b | 635, n. 8 | bSuk 45b | 1 | 36 righteous ones whom world will never lack | |||||||||||
| 1262 | Jonas, Hans | Jb | 636 | Jb | 41 | Kant. Question of Job. Main question. A symbol of the event. How can God let this happen? Auschwitz calls whole traditional concept into question. | Jew in greater difficulty than Christian. To Christian, world of devil and always an object of suspicion, in particular because of original sin. To the Jew, who sees in this world locus of divine creation, justice, redemption, God is eminently Lord of history and | Myth: Suffering God. Clashes with biblical majesty. A Xian notion with which my myth must not be confounded. Does not speak of a special act of the deity at one time, and of special purpose of saving man, sends part of itself into a particular situation of suffering (incarnation and crucifixion). . . Becoming God. | There has been revelation, we have His commandments and His law, and He has directly communcated with some His Prophets as His mouth. . . A completely hidden God is not acceptable. But he would have to be that if together with being good He were conceived as all-powerful. After A, we can assert with greater force than ever. . . omnipotent deity would have to be either not good or totally unintelligible. If intelligible, goodness compatible with evil, not all powerful. Have choice of vountary cocnession, free to restrain power. . . would expect at times to break His own, rule of restraint by a saving miracle. Occasional miracle not incompatible with closed causality of physical realm. But no saving miracle occured. God remained silent. Did not intervent because could not. Manichean form. . . In Job, God suffers. Answer to Job. Ettie Hillseum | ||||||||
| 1263 | Funkenstein, Amos | bKet 111a | 639 | bKet 111a | 4 | three oaths of Song refers to 3 oaths imposed on Israel and nations after destruction of Temple. Israel held by oath not to rebel vs natins amongs which it was held as prisoner of war and not to try to hasten the ned. In return, nations of world were held by third oath to not oppress Israel too much. | Authentic: Life capable of asking the question of being, to which no answer. Inauthentic: alientated from itself, lost, absorbed in world. Critiques abstract theories and beliefs rather than centered around concrete accountable actions. | On Karl Rahner, Gregory Baum, Richard Rubenstein. Root in Heidegger’s Being and Time. Person unable to affirm God’s presence bec of H is already under God’s grace. Even atheists, VII reminds us, may be touched by grace. | |||||||||
| 1264 | Funkenstein, Amos | MSongR 02.07 | 639, n. 2 | MSongR 02.07 | 1 | 3fold putting under oath. | What is “meaning” of the Holocaust? Far from obvious. | Punishment and Signal. Dialectical theology of meaninglessness; Focus of religious theological implications of H is wrong focus. What it teaches us about God or any higher norms is insignificant besides question of what it teaches us about man, his limits, his possibilities, his cruelty, creativity, nobility. In human terms, H not meaningless. To say it was is as offensive as to say that it had a theological meaning, i.e. a divine purpose. | So object to characterization as incomprehensible. Need to comprehend. Afraid it would prove autonomy of evil. But if turn from God to man, not incomprehensible. Demonstrated extremes only man and is society coapable of suffering . Pointed at possibilty perhaps unknown before of human existence, possibility as human as the best instances of creativity and compassion. | ||||||||
| 1265 | Funkenstein, Amos | bNed 28a | 641, n. 8 | bNed 28a | 1 | only if ruler acts in accord with law of land is one obliged to obey him | |||||||||||
| 1266 | Funkenstein, Amos | bGit 10b | 641, n. 8 | bGit 10b | 1 | only if ruler acts in accord with law of land is one obliged to obey him | |||||||||||
| 1267 | Funkenstein, Amos | bBK 111 | 641, n. 8 | bBK 111 | 1 | only if ruler acts in accord with law of land is one obliged to obey him | |||||||||||
| 1268 | Funkenstein, Amos | bBB 54b-55b | 641, n. 8 | bBB 54b-55b | 1 | only if ruler acts in accord with law of land is one obliged to obey him | |||||||||||
| 1269 | Raphael, Melissa | Ps 022.02-03 | 651 | Ps 022 | 3 | If God is one who abandons us and is silent in face of our suffring, there can be little to experientially distinguish this God's silence from his nonexistence | |||||||||||
| 1270 | Raphael, Melissa | Ps 088.05-07 | 651 | Ps 088.05-07 | 1 | numbered among those who go down into the pit, abandoned among the dead, like bodies in the grave of whom [God is] mindful no mnore | |||||||||||
| 1271 | Raphael, Melissa | Gn 02.18-24 | 652 | Gn 01-03 | 14 | woman fashioned by God from body of man and given back to him as a gift. . . Ineradicable gendered separation and subordination. . . Cosmologically inscribed | To hold up another woman, to raise her face, as recorded of women at A, was to raise God’s standard at A. Although A can never be justified as its instrumet, relationality constituted a redemptive moment of human presence: a staying there against erasure. It is that staying there that signals toward the liberatio of God from the demonic attempt to remove or disapper the human(e) and the divine in the establishment of its own space. . . | ||||||||||
| 1272 | Raphael, Melissa | bBer 059a | 654 | bBer 059a | 2 | if a nonominopotent God weeps for his exiled children, how can we not comfort God? | |||||||||||
| 1273 | Raphael, Melissa | Gn 22.01; 31.11; 46.02 | 658, n. 41 | Gn 22.01; 31.11; 46.02 | 1 | When God call's, human's respond. For Levinas, this "I am here" is the meaning of love. | |||||||||||
| 1274 | Raphael, Melissa | Ex 03.04 | 658, n. 41 | Ex 03.04 | 1 | When God call's, human's respond. For Levinas, this "I am here" is the meaning of love. | |||||||||||
| 1275 | Raphael, Melissa | Is 06.08 | 658, n. 41 | Is 06.08 | 1 | When God call's, human's respond. For Levinas, this "I am here" is the meaning of love. | |||||||||||
| 1276 | Raphael, Melissa | Is 63.09 | 661, n. 55 | Is 63.09 | 6 | "In all their troubles He was troubled, and the angel of His Presence delivered them. In His love nd pity He Himself redeemed them, Raised them, and exalted them all the days of old." As Mother, God could not be cut off from Israel, her child. She could not remain outside the gates of the city of death while her children were within. | |||||||||||
| 1277 | Sacks, Jonathan | Lm 3.01 | 664, n. 2 | Lm | 17 | Lm speaks with voice of eyewitness. | Berk best. Vs F that H unique. Unique in some perspectives but not in way relevant to faith. | for 20 years little said. Less written. We are too far away to speak. Most thinking by novelists. Wiesel. Tension and ambiguity. | Revelation of evil contained within H is blinding. Wiesel insisted we call it revelation, | ||||||||
| 1278 | Sacks, Jonathan | Lit. Haggadah | 664 | Lit. Haggadah Ex 13.03f. | 4 | ||||||||||||
| 1279 | Sacks, Jonathan | Ex 12.26 | 664, n. 3 | Ex 12.26 | 1 | Three of four questions, of wicked, simple, inarticulate clustered together, set at time of event itself; what do you mean by this service? first question; four questions: 3 clustered in Exodus; 4th of chakham, Dtr. 40 years later. Takes generation to find a question let alone answer. | Death of one child as much a crisis as religious belief. | One command: let there be more Jewish children. | |||||||||
| 1280 | Sacks, Jonathan | Ex 13.08 | 664, n. 3 | Ex 13.08 | 2 | it is because (answer to first question?) | |||||||||||
| 1281 | Sacks, Jonathan | Ex 13.14 | 664, n. 3 | Ex 13.14 | 1 | what does this mean? Second question | |||||||||||
| 1282 | Sacks, Jonathan | Dt 06.20 | 664, n. 4 | Dt 06.20-21 | 2 | fourth question of hakham wise, does not appear until the Book of Dt, at a pt in time forty years later. . . . Takes forty years even to find the right question, let alone expect an answer | for 20 years little said. Less written. We are too far away to speak. four questions: 3 clustered in Exodus; 4th of chakham, Dtr. 40 years later. Takes generation to find a question let alone answer. | ||||||||||
| 1283 | Sacks, Jonathan | Lm 2.05 | 664, n. 5 | Lm | 17 | God has become like an enemy, swallowed up (destroyed) Israel | H intelligible in classic terms of Jewish history | Rubenstein. Believing in God of history entails seeing Holocaust as act of God. Rejects this, hence no God. Reconstrct | |||||||||
| 1284 | Sacks, Jonathan | bBB 60b (3x) | 665, nn. 6. 7; 677, n. 12 | bBB 60b (2x) | 1 | After destruction of Temple, Talmud states that "by rights we should decree that no Jew should ever again eat meat or drink wine; we should never forget. We ruled tht even in midst of celebration, there should be a zekher le-churban a pause to weep for the destruction; Rabbi Ishmael: from dy government has come to power which issues cruel decrees aginst us and forbids us to observe the Torah. . . We ought by rights to bind ourselves not to marry and beget children with result that seed of Abraham our father [the Jewish people] would come to n end of its own accord | |||||||||||
| 1285 | Sacks, Jonathan | bSot 49a | 665, nn. 6. 7 | bSot 49a | 1 | we should never forget. We ruled tht even in midst of celebration, there should be a zekher le-churban a pause to weep for the destruction | |||||||||||
| 1286 | Sacks, Jonathan | bBer 013a | 665, n. 8 | bBer 013a | 1 | later sufferings eclipse all earlier ones | |||||||||||
| 1287 | Sacks, Jonathan | Ex 20.15 (citation) | 665, n. 10 | Ex 20.15 | 2 | they saw and trembled and stayed at a distance | Elie Wiesel insisted we cll it a revelation, a demonic counterpart to Sinai | ||||||||||
| 1288 | Sacks, Jonathan | Dt 05.15; 15.15; 16.12; 24.18, 22 | 665, n. 11 | Dt 05.12-15; 15.15; 16.12; 24.18, 22 | 1 | remember you were a slave in Egypt | zakhor: 169 x and of episodes which we had every reason to wish to forget | ||||||||||
| 1289 | Sacks, Jonathan | Dt 15.15 | 665, n. 11 | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | Remember you were a slave: Only in Israel command to remember religious imperative. | Prophets show interest in revelation of divine purposes in Jewish history, rabbis do not. Jews stopped writing history. Neusner: Mishnah yearnig for ahistorical stasis. Excision of history in events about Chanukkah, exclusion of books of Maccabees. Lucid Presence of God in history Messianic. | ||||||||||
| 1290 | Sacks, Jonathan | Dt 16.12 | 665, n. 11 | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | Remember you were a slave: Only in Israel command to remember religious imperative. | |||||||||||
| 1291 | Sacks, Jonathan | Dt 24.18 | 665, n. 11 | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | Remember you were a slave: Only in Israel command to remember religious imperative. | |||||||||||
| 1292 | Sacks, Jonathan | Dt 24.22 | 665, n. 11 | Dt 11.26-16.17 (Re'eh); 24.18-12 | 8 | Remember you were a slave: Only in Israel command to remember religious imperative. | |||||||||||
| 1293 | Sacks, Jonathan | Dt 25.17 | 665, n. 12 | Dt 25.17-19 | 6 | remember what Amalek did to you | Only in Israel is injunction to remember felt as a religious imperative to an entire people (Yerushalmi, Zakhor). | ||||||||||
| 1294 | Sacks, Jonathan | Dt 06.12; 08.11 | 665, n. 13 | Dt 06.12; 08.11 | 1 | Beware lest you forget | zakhor: 169 x and of episodes which we had every reason to wish to forget | ||||||||||
| 1295 | Sacks, Jonathan | Dt 08.11 | 665, n. 13 | Dt 08.11 | 1 | Beware lest you forget | |||||||||||
| 1296 | Sacks, Jonathan | mPes 10.05 | 665, n. 16 | mPes 10.05 | 2 | We remember Exodus by reliving Exodus as if we ourselves had been among those to leave | |||||||||||
| 1297 | Sacks, Jonathan | 1, 2 Kgs | 666 | 1, 2 Kgs | 1 | disaster threatened but somehow averted | |||||||||||
| 1298 | Sacks, Jonathan | Jr 05.19 | 666, n. 19 | Jr 05.19 | 1 | Jer interpreted not as defeat of people and God but defeat of people by its God | Why Lord did this? Bec you abandoned: Biblical response to catastrophe: to set it in terms of Divine action and Providence, justice and punishment. So Teitelbaum, the Satmarer Rebbe. Rescued from Bergen Belsen. Also Neture Karta, Hutner, | ||||||||||
| 1299 | Sacks, Jonathan | bKet 111a ? | 666, n. 21 | bKet 111a ? | 1 | Only 1 sin, premature attempt to put end to diaspora, to exile. Acc to talmud bTKet 111a. 3 oaths. | Zionism sin for traditionalists. Hutner: wrong to think H product of Xian Europe. Grand Mufti. Zionism brought about collaboration between Xian West and Muslim East to destroy Jewish people. Zionism cause of Holocaust. This view now prevails in Yeshiva circles in America. | ||||||||||
| 1300 | Sacks, Jonathan | Ez 20.32-34 | 668, n. 26 | Ez 20.32-34 | 1 | We want to be like the nations. . . I will rule over you. . . With fury poured out. . . I will bring you from the nations and gather you. . . | Satmar Rebbe: sin that merited destruction was Zionism (666) | ||||||||||
| 1301 | Sacks, Jonathan | mLvR 28.01 | 669, n. 30 | mLvR 28.01 | 1 | no vindication of the ways of Providence sufficient to explain death of innocent. Heresy: "There is no justice and there is no judge" | |||||||||||
| 1302 | Sacks, Jonathan | Is 55.08 | 669, n. 32 | Is 55.08 | 1 | Your thoughts no my thoughts | |||||||||||
| 1303 | Sacks, Jonathan | bShab 021b | 669, n. 33 | bShab 021b | 1 | supernatural account of oil that burned 8 days during Maccabean restoration | |||||||||||
| 1304 | Sacks, Jonathan | Lit. Hannukah; Al ha-Nissim (On the miracles prayer) | 669, n. 33 | Lit. Hannukah; Al ha-Nissim (On the miracles prayer) | 1 | Hannukah; Singer's prayer book, 53-54, military victory retained | |||||||||||
| 1305 | Sacks, Jonathan | 1, 2 Mc | 669, n. 33 | 1, 2 Mc | 4 | excluded from canon in favor of supernatural narrative of bShab 21b | “In contrast to the apocalyptic literature that flourished from 200 B.C.E. to 100 C.E. the Mishnah is remarkable for its "utter silence" on the “tremendous issues of suffering and atonement, catastrophe and apocalypse” (Sacks, BDK, 669, n. 34) | ||||||||||
| 1306 | Sacks, Jonathan | MLmR Proem 24 (2x) | 669, n. 35. 670, n. 40 (2x) | MLmR Intro 24 | 2 | When Temple burned, HObbH said, I no longer have eat upon earth. I shall remove my Shekhinah from tehre and ascend to my first habitation | |||||||||||
| 1307 | Sacks, Jonathan | bRHSh 31a | 669, n. 35 | bRHSh 31ab | 2 | When Temple burned, HObbH said, I no longer have a seat upon earth. I shall remove my Shekhinah from there and ascend to my first habitation | |||||||||||
| 1308 | Sacks, Jonathan | bYoma 09b | 670, n. 37 | bYoma 09b | 2 | where Rabbis speak of destruction in classic terms of sin and punishment | |||||||||||
| 1309 | Sacks, Jonathan | bShab 119b | 670, n. 37 | bShab 119b | 2 | where Rabbis speak of destruction in classic terms of sin and punishment | |||||||||||
| 1310 | Sacks, Jonathan | bBM 030b | 670, n. 37 | bBM 030b | 1 | where Rabbis speak of destruction in classic terms of sin and punishment | |||||||||||
| 1311 | Sacks, Jonathan | bBer 003a | 670, n. 38 | bBer 003a | 3 | where Rabbis in bold stroke speak of God as weeping over fate of his people. He suffers with them. He mourns as they do. | |||||||||||
| 1312 | Sarna, Yehezkel | MLmR | 670, n. 38 | MLmR | 1 | where Rabbis in bold stroke speak of God as weeping over fate of his people. He suffers with them. He mourns as they do. | |||||||||||
| 1313 | Sacks, Jonathan | bBer 061b | 670, n. 39 | bBer 061b | 5 | "Is this Torah and is this its reward?" Question reiterated alongside martyrdom, never allowing it peace as sufficient explanation | |||||||||||
| 1314 | Sacks, Jonathan | bMen 29b | 670, n. 39 | bMen 29b | 4 | "Is this Torah and is this its reward?" Question reiterated alongside martyrdom, never allowing it peace as sufficient explanation | |||||||||||
| 1315 | Sacks, Jonathan | Gn 18.17-32 | 670, n. 42 | Gn 18.17-32 | 5 | Argument with God over ways of Providence; argument with God over providence and ethics; Sodom work of Providence; defeat at Jericho, withdrawal of Providence (then innocent suffer also). | |||||||||||
| 1316 | Sacks, Jonathan | Ex 05.22; 32.12 (2x); | 670, n. 42 | Ex 05.22; 32.12 (2x); | 1 | Argument with God over ways of Providence; SMH. Lord why have you done evil to this people? | |||||||||||
| 1317 | Sacks, Jonathan | Ex 32.12 | 670, n. 42 | Ex 32.12 | 1 | I will cause multitude to fall by enemy nations: Galut means withdrawal from Providence and being placed at mercy of nations. | Unthinkable things: In land of Goethe; Xian anti Judaism transmuted into raical anti Semitism. Vatican silent as covenant people went to its crucifixion; chamber music over children; | Where was God? | Whenever tragedy strikes, punishment. Menachem Immanuel Hartom. What sin? Worst is Galut. Until Emancipatoin. End of Ghetto. Assimilated. Jews ceased to be Zionists. And for this punished. Having wished to make home in permanent land, punished in land they glorified. View shared by most secular Zionists. A. B. Yehoshua. H = final decisive proof of fai | ||||||||
| 1318 | Sacks, Jonathan | Jr 12.01 | 670, n. 42 | Jr 12.01 | 2 | Argument with God over ways of Providence | Terminal moment. If God did not exist, how was humanity after A credible? | ||||||||||
| 1319 | Sacks, Jonathan | Hb 1.01-04 | 670, n. 42 | Hb 1.01-04 | 1 | Argument with God over ways of Providence | |||||||||||
| 1320 | Sacks, Jonathan | Lv 18.25 | 670, n. 45 | Lv 18.25 | 1 | Divine Providence governs affairs of Israel when Jewish peiople exist as sovereign people in land of Israel; see Judah Halevi, Maimonides, Nahmanides on Lv 18.25 | |||||||||||
| 1321 | Sacks, Jonathan | Dt 31.18 | 670, n. 46 | Dt 31.16-21 | 9 | Hester Panim, withdrawal of Providence, Galut = Maimonides "being left to chance" | |||||||||||
| 1322 | Sacks, Jonathan | Is 08.17; 64.06 | 670, n. 46 | Is 08.17; 64.06 | 3 | Hester Panim, withdrawal of Providence, Galut = Maimonides "being left to chance" | |||||||||||
| 1323 | Sacks, Jonathan | Ez 39.23-24 | 670, n. 46 | Ez 39.23-24 | 1 | Hester Panim, withdrawal of Providence, Galut = Maimonides "being left to chance" | |||||||||||
| 1324 | Sacks, Jonathan | Josh 07.01 | 670, n. 46 | Josh 07.01 | 1 | Hester Panim, withdrawal of Providence, Galut = Maimonides "being left to chance" | |||||||||||
| 1325 | Sacks, Jonathan | bBK 060a | 670, n. 48 | bBK 060a | 2 | If God withdraws, man destroys, innocent suffer as well | |||||||||||
| 1326 | Sacks, Jonathan | bKid 39b | 671, n. 50 | bKid 39b | 2 | There is no reward for the precepts in this world | |||||||||||
| 1327 | Sacks, Jonathan | bHul 142a | 671, n. 50 | bHul 142a | 2 | There is no reward for the precepts in this world | |||||||||||
| 1328 | Sacks, Jonathan | Gn 22 Akeidah | 671, n. 51 | Gn 22 | 25 | Poets of catastrophe of Crusades related their sufferings to Isaac - all cases in Bible where suffering not due to sin | |||||||||||
| 1329 | Sacks, Jonathan | Jb 13.15 | 671, n. 52 | Jb | 41 | Poets of catastrophe of Crusades related their sufferings to Job - all cases in Bible where suffering not due to sin | |||||||||||
| 1330 | Sacks, Jonathan | Is 53 (2x; 2nd as allusion) | 671, n. 53; allusion on 678 | Is 52.13, 53. | 6 | Poets of catastrophe of Crusades related their sufferings to Suffering Servant of Isaiah - all cases in Bible where suffering not due to sin | Religious meaning: Jews died for sanctification of God’s name, suffering, as Isaiah saw servants of God would always suffer, until world finds it in heart not to afflict children of God. Meaning not in H but in J people survived H. Existence of Israel does not explain Shoah but gives us faith despite Shoah. | ||||||||||
| 1331 | Sacks, Jonathan | Lit. Kinot, | 671, n. 54 | Lit. Kinot, | 1 | all cases in Bible where suffering not due to sin | |||||||||||
| 1332 | Sacks, Jonathan | bPes 087a,b | 671, n. 57 | bPes 87a,b | 1 | classic statement vs "criticizing Jewish congregation" is in Maimonides, Epistle on Martyrdom, and bPes 87ab: mistaken Jewish tradition and blasphemed memory of the deat: God forbid that we should add to their death the sin of saying it was justified | |||||||||||
| 1333 | Sacks, Jonathan | Gn 18.25 (2x) | 672, n. 59; 675, n. 1 | Gn 18.17-32 | 5 | argument with God over providence and ethics; Sodom work of Providence; defeat at Jericho, Answer of Ab: shall judge of all the earth not do justice? God gives man freedom to do good and evil | Why is there evil? | Answer of Ab: shall judge of all the earth not do justice? God gives man freedom to do good and evil; Only meaning is that man is capable of limitless evil. | Demonic counterpart of Sinai. (Fack. Jewish Return into History, 1978). To live and give witness to suffering. Give meaning to suffering is a command. Attempt to find Divine Meaning in shoah leads to madness. | ||||||||
| 1334 | Sacks, Jonathan | Ps 089.09 | 672 | Ps 089.09 | 2 | "Who is mighty One like you, O Lord? Comments by Tanna Abba Hannan: who is like you, mighty in self-restraint? | |||||||||||
| 1335 | Sacks, Jonathan | Ex 15.11 | 672 | Ex 15 | 13 | Who is like you O Lord among the mighty ones (elim) | Develop Kiddush haShem. God weeks. | ||||||||||
| 1336 | Sacks, Jonathan | Mekhilta 42b | 672, n. 60 | Mekhilta 42b | 1 | Rabbi Ishmael interprets Exod 15:11 as "Who is like You, O Lord, among the silent ones (illemim) since He sees suffering of His children and remains mute | |||||||||||
| 1337 | Sacks, Jonathan | bGit 56b | 673, n. 66 | bGit 56b | 1 | Rabbi Ishmael interprets Exod 15:11 as "Who is like You, O Lord, among the silent ones (illemim) since He sees suffering of His children and remains mute | |||||||||||
| 1338 | Sacks, Jonathan | Lit. Kiddush HaShem | Lit. Kiddush HaShem | 4 | martyrdom of 6 million | ||||||||||||
| 1339 | Sacks, Jonathan | bShab 088a | 673, n. 66 | bShab 088a-b | 9 | Torah accepted at Sinai, but only fully at Purim, as narrated in Esther since there Jewish people stood under decree "to destroy, massacre, exterminate all the Jews. . . On a single day." Only after Purim, that that the covenant made at Sinai was fully entered into kiyemu ve-kigblu ha-yehudim | |||||||||||
| 1340 | Sacks, Jonathan | Est 03.13 (2x) | 673, 675, n. 5 | Est 03.13 (2x) | 1 | at Purim, as narrated in Esther since there Jewish people stood under decree "to destroy, massacre, exterminate all the | |||||||||||
| 1341 | Sacks, Jonathan | Lit. Purim | 673 | Lit. Purim | 1 | at Purim, as narrated in Esther since there Jewish people stood under decree "to destroy, massacre, exterminate all the | |||||||||||
| 1342 | Sacks, Jonathan | Lv 26.44 | 675, n. 2 | Lv 26.03-27.34 (Behukotai) | 11 | I will not reject them | Steiner traced intellectual progression from Nietzsche’s death of God to planned death of people of God. Mengele, joked that he replaced God. | Shoah did not simply raise 6 million times X the traditional question of theodicy, why do innocent suffer, but raised ultimate question of Jewish existence. Covenant promised though individuals lost, people would eternally survive. Judenrein universe would have refuted ground of all Jewish hope. | Essential feature of Jewish belief. Beyond theology is covenant. God chose to associate fate with particular people. Through them presence manifest. History would be commentary on covenant. Eternity of God mirrored in eternity of Jewish people. Lev 26:44. Faith of Israel tied to physical existence of the people of Israel. If there were no Jews, Judaism would have proven to be false. | 1967 war. Second H in making. Israel’s sudden victory released flood of messianic emotion. F. Shoah not to be understood but to be responded to. | |||||||
| 1343 | Sacks, Jonathan | Jr 31.35-36 | 675, n. 3 | Jr 31.35-36 | 1 | If fixed order of nature departs then Israel will cease being a nation | |||||||||||
| 1344 | Sacks, Jonathan | MPs 123.01 | 675, n. 4 | MPs 123.01 | 1 | If you are my witnesses I am God. If you are not my witnesses, I am - as it were - no God | |||||||||||
| 1345 | Sacks, Jonathan | Is 43.12 | 675 | Is 43.10-12 | 3 | you are my witnesses; Isa 43:18? Remember not former things | |||||||||||
| 1346 | Sacks, Jonathan | Nm 23.09 | 677, n. 10 | Nm 23.09 | 2 | a people alone, not reckoning itself among nations | |||||||||||
| 1347 | Sacks, Jonathan | bSot 12a | 677, n. 13 | bSot 12a | 1 | question posed by projected dialogue between Amram and Miriam at time of Pharaoh's decree. . . Amram and other men divorced wives and refused to have children; Amram's daughter protested the decision as worse than Pharaoh's. Implication: from faith comes redemption | Does this mean that it is an irrational faith? | Rabbi Ishmael: from dy government has come to power which issues cruel decrees aginst us and forbids us to observe the Torah. . . We ought by rights to bind ourselves not to marry and beget children with result that seed of Abraham our father [the Jewish people] would come to n end of its own accord | |||||||||
| 1348 | Sacks, Jonathan | mSan 10.01 | 678, n. 14 | mSan 10.01 | 1 | one who denies resurrection from dead has no place in world to come | |||||||||||
| 1349 | Sacks, Jonathan | Jb | 678 | Jb | 41 | Orthodox Jews have children. Job recovers without answers. Spoken to by God. Has children. | |||||||||||
| 1350 | Rosenberg, Shalom | mBer 09.02, 05 | 678, n. 15 | mBer 09.02, 05 | 1 | one must pronounce blessing over evil as well as good but they are not the same blessing | question posed by projected dialogue between Amram and Miriam at time of Pharaoh's decree. . . Amram and other men divorced wives and refused to have children; Amram's daughter protested the decision as worse than Pharaoh's. Implication: from faith comes redemption | ||||||||||
| 1351 | Sacks, Jonathan | Ez 37.12 | 679, n. 17 | Ez 37.11-12 | 2 | dry bones | J reluctant to create fast for Yom ha Shoah. And thinking about lss prominent part in Orthodox circles. Not to sanctify suffering but instead to rebuild what was borken. | H tells not of God but of man. T and Hartom wrong in what they assert; Rubenstein wrong in what he rejects. Resurrection. | |||||||||
| 1352 | Sacks, Jonathan | Ps 118.17 | 680, n. 19 | Ps 118.15-17 | 3 | I shall not die I shall live: Medieval poets compared sufferings to Isaac, Job, Suffering Servant of Isaiah, all cases in Bible where suffering is not related to sin. Kinot. I will not die but live. | |||||||||||
| 1353 | Wiesel, Elie | Zohar, Book of Splendor | 682 | Zohar, Book of Splendor | 0 | Let atar panui minei: No space is devoid of God | |||||||||||
| 1354 | Wiesel, Elie | Ex 03.14 | 683 | Ex 03.14 | 1 | I shall be who I shall be | |||||||||||
| 1355 | Wiesel, Elie | Jr 13.17 (citation) | 683 | Jr 13.17 | 2 | I shall weep in Secret | |||||||||||
| 1356 | Wiesel, Elie | Midrash | 683 | Midrash | 0 | Commenting on verse in Jeremiah: Midrash: there is a place called "secret" ant that when God is sad, He takes refuge there to weep. | For us this secret place lies in memory, which possesses its own secret | ||||||||||
| 1357 | Wiesel, Elie | Midrash | 684 | Midrash | 0 | When God sees suffering of His children scattered among nations, he sheds two tears in the ocean. When they fall they make a noise so loud it is heard round the world. | Men, being cowards, refused to hear them. IS tht at last an answer? No. It is a question. Yet another question. |