Abraham, Sarah and Abimelech -- in Genesis 20

Question: A pastor from a small Florida town requested the Jewish explanation of the obscure term "kesut einayim" in Genesis 20:16. He also wanted an explanation of how 1,000 pieces of silver could clear Sarah's reputation, and what was its significance in the context of ancient Near Eastern law and custom.

Answer: Although this term is often translated as "vindication", its literal meaning is "covering of the eyes."

Nahum Sarna's The JPS Torah Commentary: Genesis (1989) provides a succinct summary of the literal and figurative meanings of this phrase (p. 144). The ArtScroll Tanach Series commentary on Genesis by Zlotowitz provides a variety of explanations by a range of classical rabbinic commentators. For example:

According to Rashbam, the 1,000 pieces of silver refers to the dowry Abimelech gave Abraham (Sarah's supposed brother) demonstrating Abimelech's honorable intention to legally marry Sarah. Regarding "kesut einayim" Rashi says "The gifts I have given to you will serve to close the eyes of all those who would otherwise have regarded you contemptuously" (Artscroll p. 738)--again emphasizing Abimelech's honorable intentions, the restoration of Sarah's honor and the removal of any disgrace. R' Bachya and Rav Yehudah bar Ilia emphasize the literal meaning of "kesut": a garment. Sarah should wear a garment which will distract the public from noticing her beauty, or a veil which will actually hide Sarah from public view.

Sarna refers us to Moshe Weinfeld's article "Sarah and Abimelech (Genesis 20) Against the Background of an Assyrian Law and the Genesis Apocryphon" in Mélanges Bibliques et Orientaux en l’Honneur de M. Mathias Delcor (1985). Weinfeld demonstrates how a text of Genesis Apocryphon found at Qumran partially verifies Cassuto's 1944 hypothesis that that the transfer of money from Abimelech to Abraham was a standard legal practice in the Middle East in such situations. This Qumran text includes an additional detail in the Abraham/Sarah/Abimelech narrative, which is absent in the Biblical text. An oath is uttered by Abimelech.

Weinfeld quotes a translation of Middle Assyrian Laws: “a man who takes a married woman on a . . . journey with him, without knowing that she is married, must make an oath to that effect [that he did not know she was married] and give two talents of tin to the woman’s husband (Middle Assyrian Laws, I, sect. 22)” p. 431. Weinfeld's conclusion: “we can assume that we have here a practice widespread over the ancient Near East for a period of more than a thousand years.” p. 432

An Interesting Image - Where Does It Come From?

The above image was sent to the JTS Library. The sender did not know the source of the image. He wanted to know more about it and where it came from. Here is the analysis of the image that I wrote in response:

The design contains two quotes in RaShi script. They read as follows:
1]
Starting from the top left of the circle and heading left and downwards, the words read:

הענן לא היה יכול / לב[ו]א נסתלק ה / הענן נכנס ומדבר / עמו
the cloud he was not able / to enter when the cloud lifted he would enter and speak / with Him

The forward-slashes in my transcription represent spaces. The italicized letter represents the insertion of the first letter of the "word-following-the-space", at the end of the "group-of-words-coming-before-the-space", possibly to guide the reader as to which section to read next. The bracketed letter represents a letter that is found in the source text that I examined (i.e. RaSHI's commentary to the Humash)but is missing from the design.
These words of the design are a quote of some of RaShI’s commentary to Exodus 40:35. I have transcribed RaShi’s commentary from the Bar Ilan Responsa online database’s transcription of the Jerusalem 1959 edition of RaShi’s commentary (itself a reprint of the Vienna 1859 edition). RaShI’s comment here is based on Sifra (Beraita de-Rabi Yishmael, parshah 1, paragraph 8). RaShI’s comment reads as follows:

ולא יכול משה לבוא אל אהל מועד - וכתוב אחד אומר (במדבר ז פט) ובבא משה אל אהל מועד, בא הכתוב השלישי והכריע ביניהם, כי שכן עליו הענן, אמור מעתה כל זמן שהיה עליו הענן לא היה יכול לבוא, נסתלק הענן נכנס ומדבר עמו:
And Moshe was not able to enter the Tent of Meeting – But another verse states (Numbers 7:89) “and when Moshe entered the Tent of Meeting” [a seeming contradiction]? A third verse comes and resolves [the contradiction] between them “because the cloud rested on [the Tent of Meeting]”. We can now explain: as long as the cloud rested on [the Tent of Meeting], he [Moshe] was not able to enter. When the cloud lifted, he [Moshe] would enter and speak with Him:

The bolded words represent the portion of RaShI’s comment included in the design.

2]
Starting from the bottom right of the circle and heading right and upwards and then into the Star of David, the words read:

לעיני כל בני / י' / ישר[א]ל בכל מסעי/הם בכל מסע ש? / שהיו נוסעים ה[י]ה הענן שוכן ב / במקום אשר יחנו שם מקום ח / חנייתם אף הוא קרוי מסע וכן / וילך למס/עיו וכן / אלה מסעי לפי ש[מ]מ/קום הח/נייה חזרו / ונסעו ל / לפיכך / נקראו
Before the eyes of all the Children of Israel in all their journeys in every journey that they journeyed the cloud would rest in the place that they were to encamp the place that they encamped is also called a journey and so and he went according to his journeys and so these are the journeys because from the place of encampment they again journeyed therefore they were called

The meaning of the forward-slashes, small italicized letters, and brackets has been discussed above. The question mark signifies that the preceding letter is unclear and conjectured. The text in blue indicate words that deviate from the version found in the source text I examined.
This part of the design is a quote (with some minor differences) of most of RaShI’s commentary to Exodus 40:38:

לעיני כל בית ישראל בכל מסעיהם – בכל מסע שהיו נוסעים היה הענן שוכן במקום אשר יחנו שם. מקום חנייתן אף הוא קרוי מסע, וכן (בראשית יג ג) וילך למסעיו, וכן (במדבר לג א) אלה מסעי לפי שממקום החנייה חזרו ונסעו, לכך נקראו כולן מסעות:
Before the eyes of all the House of Israel in all their journeys - In every journey that they journeyed the cloud would rest in the place that they were to encamp. The place that they encamped is also called a “journey” and so [we find this expression used elsewhere, as in] “and he went according to his journeys” (Genesis 13:3) and so [as in] “these are the journeys” (Numbers 33:1). [The reason for the word journey being used to mean encampment is] because from the place of encampment they again journeyed, therefore [the places of encampment] were all called “journeys”:

Again, the bolded words represent the portion of RaShI’s commentary included in the design and the text in blue indicates differences from the wording or spelling found in the design.

Despite the identification of the text on which this design is based. We have not yet been able to find the source of the image or understand its significance. If anyone can assist us in doing so, please, let us know in the comments section. Thank you

Bibliography of the works of Rabbi Yaakov Hayim Sofer, rosh Yeshivat Kaf ha-Hayim - Part II

The Bibliography

As I mentioned in a post on 7/18/2011, I have prepared a preliminary bibliography of the works of the contemporary rabbinic scholar, Rabbi Yaakov Hayim Sofer (rosh Yeshivat Kaf ha-Hayim in Israel). See that post for more information about Rabbi Sofer's writings and the methodology of the bibliography. Here is a link to a downloadable PDF of the bibliography:

https://www.yousendit.com/sharedFolder?phi_action=app/orchestrateSharedFolder&id=A4Y6wi9CEaUcHSVZD-Mk2ckQtjWm0JQWme6o8gT8lUU

Demons in the House?

Question:

I'm moving to a new house, and friends begged me to be sure previous owners had not remodeled, causing doors or windows to be closed up. They urged me not to make such door or window changes either -- all because of Jewish law. I am not familiar with these laws, so please provide me with more information.

Answer:

This may suprise you, but your friend is probably urging you to avoid provoking demons.

According to Rabbi Yehudah HeChasid (of 12-century Germany) in his Sefer Chasidim: The Book of the Pious and his Ethical Will and Testament, translated by Avraham Finkel (Jason Aronson, 1997) demons travel via habitual and unwavering paths, and one must avoid blocking their paths. "...angels and demons cannot deviate from the route to which they are assigned" (p. 76). "One should not seal up a window or door completely, otherwise the demons that usually pass through these openings will cause harm. One should make a hole in the sealed door or window [to allow the demons passage]" (p. 378)

It may be difficult for many readers to take seriously the notion that demons exist and could harm us--or that these concepts are part of Judaism. Indeed, Finkel points out that "many of the instructions in Rabbi Yehudah's...ethical will...are based on Kabbalah and do not have the binding character of halachah" [Jewish law] (p. xxxiii).

Although Biblical, Rabbinic and Kabbalistic texts mention demons, the text of the Tanakh makes it clear that the source of misfortune is the Lord, and sorcery is not to be tolerated. Popular belief in demons has waxed and waned over the centuries, often reflecting the beliefs of surrounding communities. Notably, Maimonides and Ibn Ezra have rejected the the existence of demons. The article on "Demons and Demonology" in the Encyclopedia Judaica provides an overview on the topic of demons in Judaism, and how the concept has varied in different eras and geographic areas.

Joshua Trachtenberg, in Jewish Magic and Superstition (1939), prefaces his book saying that "alongside ...[the]... formal development [of Judaism] there was a constant elaboration of what we may call 'folk religion' -- ideas and practices that never met with the whole-hearted approval of the religious leaders, but which enjoyed such wide popularity that they could not be altogether excluded from the field of religion. Of this sort were the beliefs concerning demons and angels, and the many superstitious usages based on these beliefs...(p. vii). Trachtenberg discusses demons, and avoiding demons in the home, on pages 32-33.

A more recent scholarly treatment of the supernatural (including demons) in ancient rabbinic literature is Yuval Harari's "The sages and the occult" in The Literature of the Sages, part 2 (2006) p. 521-564.

Bibliography of the works of Rabbi Yaakov Hayim Sofer, rosh Yeshivat Kaf ha-Hayim - Part I

Introduction

Rabbi Yaakov Hayim Sofer, rosh yeshivah of Yeshivat Kaf ha-Hayim in Yerushalayim (http://kafhahaim.streenet.com/he/home.htm), is a prolific author who writes on a myriad of topics relating to all aspects of Torah study (including important bio-bibliographic studies). His works are distinguished by a very impressive command of the entire corpus of rabbinic writings - from the writings of the Tanaim up until the writings of present day scholars.

Although Rabbi Sofer has published many works containing his own essays, much of his output has been in the form of extensive notes written on the works of previous scholars. These notes have often been published at the backs of new editions of these scholars’ publications. Contemporary scholars who receive approbations from Rabbi Sofer for their works are often rewarded with his comments on their book’s subject, appended to his approbation. These practices make the identification and collation of all Rabbi Sofer’s writings difficult. In addition, Rabbi Sofer shares his name with his grandfather, the famous posek and kabbalist who wrote Kaf ha-Hayim and other works. This may confuse some people.

In order to distinguish them, the Library of Congress authority file lists the contemporary rosh yeshivah as: “Sofer, Yaakov Haim”. The author of Kaf ha-Hayim is identified in the authority record as: “Sofer, Ya‘akov Hayim, 1869 or 70-1939”. Another difference recorded by the Library of Congress is that the contemporary rosh yeshivah is “ben Yitshak Shalom” whereas the author of Kaf ha-Hayim is “ben Yitshak Barukh”.

In order to assist in the recognition of the contemporary Rabbi Sofer’s writings, I have prepared a bibliography of his publications. It can only be said to be a preliminary bibliography since I have been unable to personally examine some of the works and editions. Furthermore, I have not taken what would, surely, be the great amount of time necessary to compare the contents of all the books and note what, if any, essays or notes appear in multiple publications. It is, also, to be presumed that many of Rabbi Sofer’s articles that have been published in periodical literature, have been reprinted in his self-published works. Again, I have not taken the time to ascertain when this has occurred. Finally, I am certain that due to their lack of mention in the databases I have consulted, I have completely omitted many of Rabbi Sofer’s articles printed in periodical literature.

I have divided the bibliography into three sections:
1) Books containing primarily Rabbi Sofer’s own writings
2) Books written primarily by other authors that have been published together with Rabbi Sofer’s notes and comments. Each section is arranged alphabetically. I have generally listed only the latest edition of each work, except where the Jewish Theological Seminary Library has only an earlier edition, in which case I have listed the edition that we have and the later edition. Where the JTS Library owns a copy of the work, I have noted the call number assigned to the item. Where the JTS Library does not own a copy, I have so noted.
3) Periodicals (and other collections of articles, such as festschriften) containing articles and notes written by Rabbi Sofer. The periodicals have been arranged alphabetically by periodical title and the articles within each periodical have been arranged alphabetically by article title.

In preparing the bibliography I made use of the list of Rabbi Sofer’s works published at the back of the various volumes of his work, Sefer Hadar Yaakov. I have also used the following catalogs and databases: JTS Library catalogue, JNUL catalogue, RAMBI, RAMBISH, COTAR, and the index to periodicals (and other collections of articles), on the "Bar Ilan ShuT Project CD" (version 15). I have also made use of the index to the journal Mekabtsiel (issues 1-30) published in v.30 (Adar II 5765) of that journal. I have, also, examined many of the works and items personally. I would like to thank my colleague, Ina Rubin Cohen, for her helpful suggestions of databases to search.

I intend, be-ezrat HaShem, to publish the bibliography on this blog over the coming weeks.

As mentioned above, there are certainly many lacunae to be found in this preliminary bibliography. (One desideratum is articles by Rabbi Sofer published in v.35-36 of Mekabtsiel, which I have been unable to examine.) I welcome any additions or corrections that can be supplied by our readers. I also welcome any biographical information regarding Rabbi Yaakov Hayim Sofer that can be supplied by our readers.

Digital Articles from Beit Mikra

Question: How can I access a digital version of articles from the journal Beit Mikra, published by the World Jewish Bible Center?

Answer: Electronic access to selected Beit Mikra articles from the 1960's - 1980's is available from daat.ac.il here (by date) and here (alphabetically by author).

A quick way to access digitized Hebrew articles, including these Beit Mikra articles, is from the English/Hebrew Periodicals section of the website of the JTS Library

Beit Mikra is indexed in RAMBI without the full text -- RAMBI just provides the citations. Be sure to search RAMBI in the Hebrew alphabet to retrieve results for Beit Mikra.

Beit Mikra is also indexed in our subscription database ATLA/ATLAS, also just providing the citations. It includes articles published from 1998-2010. ATLA/ATLAS has transliterated the titles and authors of the Beit Mikra articles; you must search using the English alphabet. ATLA/ATLAS has spelled the journal "Bet Mikra".

On the JTS campus, you can access ATLA/ATLAS here. ATLA/ATLAS is available remotely to JTS students and faculty via our Remote Access service.

Rabbis During The Depression

Question: I have a 1937 pamphlet published by Temple Emanu-el of Boro Park, Brooklyn, the synagogue of my childhood. This pamphlet was published to mark an anniversary of the synagogue's founding. There is no mention of any rabbis, past or present, in this pamphlet, and I am concerned that during the depression the synagogue was unable to hire a rabbi. This publication includes a history of the temple, it lists past & present presidents and committee members; it also inludes sections on educating oneself and one's children about Judaism. But no rabbis are mentioned at all!

Can you please tell me if Emanu-el had a rabbi during the depression years?

Answer: Temple Emanu-el certainly did have rabbis in the 1930's: The proceedings of the Rabbinical Assembly 1930-32 volume lists Rabbi Moses J. S. Abels as being at Temple Emanuel; the 1933-38 volumes list Rabbi Jesse Bienenfeld as being at Temple Emanuel. Who's Who in American Jewry (1938-39) states that Rabbi Abels served from 1927-1935 and Rabbi Bienenfeld served beginning in 1935.

Jewish Renewal Movement in Secular Israel

Question: Can you recommend research materials on the recent interest in studying classical Jewish texts among secular Israelis.

Answer: The following resources focus your topic and have all been published within the last two years.

Ackerman, Ari. "Eliezer Schweid on the Religious Dimension of a Secular Jewish Renewal" Modern Judaism 30:2 (2010) p . 209-228.

Sheleg, Yair. מעברי ישן ליהודי חדש : רנסנס היהדות בחברה הישראלית Jerusalem, Ha-Makhon ha-Yisraeli lle-demokratyah, 2010.

Sheleg, Yair.

קץ המרד החילוני : מקהילות תפילה חדשניות, בתי מדרש חילוניים ותיקוני ליל שבועות אינטלקטואליים ועד חוגי קבלה, טורי פרשת שבוע, וחידוש פיוטי תפילה עתיקים על ידי זמרי פופ - ישראל עוברת רנסנס יהודי

דרשני

2 (2010) p. 10-16.

Werczberger, Rachel and Na'ama Azulay. "The Jewish Renewal Movement in Israeli Secular Society" Contemporary Jewry [forthcoming in 2011].

"Jewish Renewal in Israel" [3 articles in] Journal of Jewish Communal Service 85:1 (2010):

Hartmen, Donniel. "Renewing Jewish Identity in Israel" p. 73-76

Calderon, Ruth. "Tel Aviv and the Flowering of Jewish Renewal" p. 77-80.

Kelman, Naamah. "Seeding the Field of Jewish Renewal in Israel" p. 81-83.