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Proselytes

The Second Temple era was a time when many people converted to Judaism as noted in the Encyclopaedia Judacia 13:1182. It is interesting to know that during this period, the term “ger,” which means stranger or alien, became associated with proselyte. The book of Matthew in the New Testament mentions Pharisees who “compassed sea and land to make one proselyte” in Matthew 23:15. However, it is possible this might have been an exaggeration by the rabbis. They took this claim as an opportunity to assert that their most prominent figures were descended from proselytes. What is particularly fascinating is the differing approaches of Hillel and Shammai to teaching potential proselytes the principles of Judaism. We can see this in various incidents such as in Shabb.31a. These incidents highlight the fact that religious conversion was a crucial and prevalent topic during the era of the Second Temple, making it a fascinating time to study.

Shalom Bayit

From the Jewish Marriage page 41 – 44 Shalomשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here, as the word which is used to describe “peace”, relates in a fundamental sense to the word shlemut, or “completeness.” Shalomשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here disconnected from shlemut  peace disconnected from “completeness” is a peace which manifest itself as mutual nonaggression, peace as the absence of war. Shalomשָׁלוֹם‎Transliteration šālôm Pronunciation shaw-lome’ shalom – completeness, soundness, welfare, peace, well being, wholeness, prosperity For more info click here with shlemut is peace with harmony, peace with cooperativeness, peaces which moves toward completeness. It is this higher level of peace which is so exalted, and should be the ever present goal of our personal and communal strivings. The ultimate goal The ultimate goal, of course, is true peace which permeates the entire world, but that is too massive a task to be thrust any single individual. However, each individual  can make a contribution toward this all encompassing goal by working to create peace in his or her immediate environment. Having done all that is within one’s power to effect peace is thus seen to have much more than local implications. Primary focus The home is the primary focus where one’s obligation to effect peace unfolds. Here is where one is able to have a significant input if not control, over peace of the world, the world of one’s home, in its true sense as desired in marriage, is best translated as “domestic bliss”, Shalom Bayit is not the peace of sameness or absence of conflict. It is the completeness of opposites, the translation of differences into more effective action and greater love, incorporating the wisdom gained from shared opinions and give-and-take. To be conversant kənˈvərsənt –adjective–familiar with or knowledgeable about something — Middle English: from Old French, present participle of converser (see converse). The original sense was ‘habitually spending time in a particular place or with a particular person’. in the ways of shalom bayit is to be conversant in the ways of local-cum-global peace. It is to have an exemplary home which is a model for other homes, eventually all homes. It is lamentable that not enough attention is given to the mastery of shalom bayit formulations upon entry into marriage. Whose is the obligation Whose is the obligation to create shalom bayit, domestic bliss? Simply stated , it is the obligation of both husband and wife. That the home should be fortunate enough to enjoy such tranquility and harmony is ultimately a Godly blessing, but it is a blessing and harmony which comes only after the couple work to be eligible for and worthy of that blessing. To be worthy, each of the couple must see shalom bayit as an obligation directed not at the other but at the self. Shalom Bayit is a personal responsibility that beckons each of the partners to make demands on their own selves toward improving the home atmosphere. It is generally a good practice, in areas related to living a life of responsibility, to be very demanding on one’s self. It is a practice which makes for better marriages. Rather than waiting for the other to change, or make a move, one should take the initiative; the other will likely follow. Waiting for the other is stand offish, leads to frustration, and can build up abundant hostility. It can ruin what could have been blissful. This is the active side of shalom bayit. There is another side to shalom bayit, the preventive side. In this, the most appropriate advice is: do not provoke, do not become provoked. Do not provoke, do not introduce strife or contentiousness into the home vocabulary, and go out of your way to prevent strife situations from developing. Do not become provoked Do not become provoked if situations arise in which expectations have not been realized, request have not been heeded, or the normal household has been upset; do not react with anger to your spouse, to whom you may attribute this unwarranted situation. Instead, assume that understandable circumstances have caused the problem, rather than bad intentions. Again, one should not stand on one’s rights or be touchy concerning the honor that is due. Rather than demand what you are convinced belongs to you by right, be flexible and forgiving, not ridged and unforgiving.. …Great sages allowed themselves to be humiliated if that humiliation preserved the peacefulness of a home. This was reason enough to forgo accepted protocols, even to turn a blind eye to obviously contemptible disrespect. These sages did not want to be associated, however with marriage break down. They saw each union as personally and communally significant, and were perhaps fearful that one marriage collapse would pave the way for more, making it acceptable, then maybe event trendy. The sages were working in the background of event more astounding precedent. Manipulating the truth to preserve peace is permitted. In order to preserve the shalom bayit of Abraham and Sarah, God personally manipulated the truth. Even that however, is not the astounding precedent. The astounding precedent relates to the very severe transgression of erasing God’s name. If such erasure could possibly restore the shalom bayit of an estranged husband and wife the erasure is mandated.     *The Talmud, Megillah 27a (see also Yoreh De’ah 270:1 and Hilkhot SeferTorah 10:2) allows for the sale a Torah scroll to marry, one of the rare instances such a sale is permitted. The Torah is the basis of community, but it is through marriage that community itself becomes a reality. The ancient sages were not only committed to the sanctity of marriage, but they recognized its profound significance both for individuals and their communities. They believed that the preservation of marriage was of utmost importance, as even one broken relationship could have far-reaching consequences that could lead to a dangerous

Husband & Wife (General Rights & Duties)

From the Encyclopaedia Judaica 8:1120 A husband has ten obligations toward his wife (or her descendants) and four rights in respect of her, The obligations are: To provide her with sustenance or maintenance. To Supply her with clothing and lodging To cohabit with her To provide the Kethbbah (i.e. the sum fixed for the wife by law) To procure medical attention and care during her illness To ransom her if she be taken captive To provide suitable burial upon her death To provide support for her after his death and ensure her right to live in his house as long as she remains a widow To provide the support of the daughter of the marriage from his estate after his death until they become betrothed or reach the age of maturity To provide that the sons of the marriage shall inherit their mother’s Ketubbah in addition to their rightful portion of the estate of their father shared with his sons by other wives. The husband’s rights are those entitling him: To the benefit of his wife’s handy work To her chance of gains or finds To the usufruct of her proppery To inherit her estate (Yad, Ishut 12:14, SH. Ar., EH 69:1-3) These rights and duties both derive from the law and not from agreement between the parties: “a man, by marrying a woman, becomes obligated to her in ten matters and acquires rights against her in four matters, even if they have not been taken down in writing” (Yad, Ishut 12:5: Sh. Ar., EH 69:1) i.e., the said rights and duties devolve as a matter of law from the act of marriage, wheter or not a Ketubbah ded is written and “writing thereof does not detract.” (Resp. Ribash no. 480)

Yebamoth

Talmud 47b The Master said, “If a man desires to become a proselyte… he is to be addressed as follows: ‘What reason have you for desiring to become a proselyte..’ and he is made aquainted with some of the major commandments.” What is the reason? — In order that if he desires to withdraw let him do soLit., ‘that if he separates let him separate, for R. Helbo said: ProselytesE.V. stranger areas hard for Israelיִשְׂרָאֵל Transliteration: yiśrā’ēl The name Israel (Septuagint Ancient Greek: Ἰσραήλ, Israēl, “El (God) persists/rules” or “God prevails”) refers to the patriarch Jacob who, according to the Hebrew Bible, was given the name after he successfully wrestled with the Angel of the Lord. The earliest known archaeological artifact to mention the word Israel as a collective is the Merneptah Stele of ancient Egypt (dated to the late-13th century BCE) for more info click here [to endure] as a sore they will be like a sore, because it is written in Scripture , And the proselyte shall join himself with them, and they shall cleave to the house of Jacob CF Kid, 70b, Did. 13a infra. 109b An influx of proselytes tend lower the moral standards of Judaism. ‘He is informed of the sin [of neglect of the commandment of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man’s Tithe.’ What is the reason? R. Hiyya b, Abba replied in the name of R. Johanan: Because a Noachide would rather be killed than spend so much as a perutah the smallest coin which is not returnable Hence he is informed of the laws of yearly gifts to the poor. On learning of the Israelite’s financial obligations to the causes of charity would either resign himself to the inevitable or withdraw altogether from his intended conversion.. He is not, however, to be persuaded or dissuaded too much. R. Eleazar said: What is Scriptual proof? – It is written, and when saw that she was steadfastly minded to go with her she left off speaking unto her. We are forbidden, Naomi told Ruth, [to move on the Sabbath beyond the] Sabbath boundaries A distance of two thousand cubits in every direction from one’s town, abode or resting place which one is permitted to move on the Sabbath.! — ‘Whither thou goest‘  [the other replied] ‘I will go’ ‘We are forbidden private meeting between man and woman’ ‘Where thou lodgest, I will Lodge.’ – ‘Thy people shall be my people.’ ‘We are forbidden idolatry!’ – ‘And thy God my God.’ ‘We have been commanded 613 commandments!’ Four modes of death penalties for various offenses. were entrusted to Beth din ‘Where thou diest, I will die‘ ‘Two graveyard were placed at the disposal of the Beth’ – And there will I be buried. Presently she saw that she was steadfastly minded etc. Read more here

Birth Control

From Jewish Marriage pages 21-22 The woman’s  position regarding birth control emanates directly from extreme sensitivity of the Torah The first five books of the Bible or also called “the books of Moses” Torah sometimes interpreted “THE LAW” would be better interpreted the teachings. Torah comes from an archery term meaning to shoot. to her own reality. Moreover, if her health is in jeopardy, she can resort to birth control without her husband’s consent. Conjugal relations, and the husband’s responsibility in this sphere  of married life, are quite apart from the procreation imperative. Even if, for whatever reason, birth control must be employed, marital conjugality should not be adversely affected. However, once his procreative obligation has been fulfilled, some leeway is given to the husband regarding conjugal obligations. The love that exists between husband and wife is independent of procreation and is an exalted human expression. Such love is a compound blessing if children grow up in that Loving atmosphere. But the failure of this compound blessing to materialize need not diminish from the ennobling ennoble: to make noble: elevate. relationship that is unique to a couple very much devoted to one another.

1st Samuel Chapter 20

Jonathan covenants with David
Jonathan’s token to David
Saul’s great anger
Parting of Jonathan and David

Ketuvim (Writings)

The third section of the Tanakh, also known as the Hebrew Bible, is an impressive compilation of various writings with a wide range of themes and styles. These writings are collected under the name “Ketuvim,” which translates to mean “Writings.” Within this section, readers can find an exceptional array of religious expressions, some of which include soul-stirring poetry, thought-provoking philosophy, gripping historical narratives, and enchanting stories. The poetry present in Ketuvim is remarkable as it covers a vast expanse of themes – from Temple rituals to private prayers, national tragedies to tales of love. Moreover, the philosophical explorations of this section are significant, as they offer readers a thought-provoking and comprehensive understanding of the wisest path in life, God’s goodness, and justice. In addition to this, Ketuvim includes historical retellings and short stories. It is worthy to note that Ketuvim is named “the anthology,” as it is a canonical collection from the post-prophetic age and offers readers an opportunity to understand and appreciate many dimensions of religious expression. If you are interested in learning more about the remarkable works in Ketuvim, please follow the link provided below for more information. Writings