Sermons, particularly in Eastern Europe, had been an “oral literature” for centuries. That is to say, if a sermon lived on, it did so in the memory of those who heard it delivered orally (in Yiddish, in the case of Eastern Europe). Thus, sermons generally do not record historical events and they are not always a reliable historical source. They do, however, contain a record and impression of the dissemination of beliefs and opinions among Jews. Philosophical sermons in general, however, and in Eastern Europe in particular are quite marginal forms in the history of sermon literature. Anyone who examines the list of books cited in the sermon literature written in Eastern Europe will see that in every period, scientific and philosophical knowledge was limited to medieval Jewish works such as the Kuzari by Yehudah ha-Levi, The Guide of the Perplexed by Maimonides, The Duties of the Heart by Baḥya ibn Pakuda’, and The Book of Principles by Yosef Albo. Isolation from Central and Western European philosophical and scientific innovations is conspicuous from the seventeenth century onward in East European sermon literature. The most common type of sermon literature is exegetical-although, unlike Torah commentary, a sermon was characteristically not a running commentary on the verses of the Bible. Rather, it concentrated on one or more subjects of importance to the preacher. Sometimes, however, passages in sermons did concentrate more on explaining the literal meaning of the biblical text than on homiletics. One classical type of exegetical sermon, dating from late antiquity, begins with a petiḥta’ (opening), in which the preacher quotes a verse or verses from the Haftarah (the reading from the prophets for that week) or from another part of the Bible, creating a sort of rhetorical tension before returning finally to his subject and relating it to the reading from the Torah for that week. There are, in fact, no pure literary genres in sermon literature, as is shown by Keli yakar by Efrayim of Luntshits, the outstanding preacher of the sixteenth century. At first glance this work appears to be another commentary in the genre of supercommentaries on Rashi’s commentary on the Torah, but it is actually an original and highly creative collection based on the author’s sermons. While most often, books of sermons follow the order of the chapters and verses in the Bible, some follow the order of the tractates of the Talmud as studied in the circle of the author of the sermons. An example of this latter form of organization can be found in Magid devarav le-Ya‘akov (Korets, 1781), which collects the sermons of the magid (preacher) Dov Ber of Mezritsh. Anthologies of quotations from the sources, which circulated widely, made it possible for preachers to find material, typically organized by subject and from both ancient and medieval rabbinical sources, to include in their sermons. The preachers did not necessarily study the enormous literature from which the material was gathered. Two early anthologies, useful for preachers, were Menorat ha-ma’or (Constantinople, 1514) by Yitsḥak Aboab and Re’shit ḥokhmah (Venice, 1549) by Eliyahu de Vidas. More than a century passed until the appearance of another important anthology, Shene luḥot ha-berit (Amsterdam, 1648) by Yesh‘ayahu ben Avraham Horowitz, a particularly important source for the transmission of kabbalistic teachings that had developed in Safed in the sixteenth century. In fact, the kabbalistic sermon can be classed in a different category from the exegetical one in a number of respects. All kinds of preachers, itinerant and local, Sabbatians and Hasidim, were stimulated by and helped to increase growing interest in kabbalistic customs, particularly from the mid-seventeenth century on. Kabbalistic doctrines that sought to explain how to bring about redemption became popular themes in sermons. When the preacher was an important halakhic authority as well as a supremely talented speaker-as was David Shelomoh Eybeschütz, the author of ‘Arve naḥal (Sudylków, 1825), a collection of sermons from the end of the eighteenth century-the sermons would command attention. For example, Eybeschütz’s sermons on redemption are full of popular parables, and encouraged his listeners to observe the kabbalistic practices that he advocated.
Open Orthodoxy is just Reform with the mitzvot which are easy and appealing. Any sacrifice like homosexuality, taharat hamishpacha, is rejected.
Dude you're just lying lol
Sermons, particularly in Eastern Europe, had been an “oral literature” for centuries. That is to say, if a sermon lived on, it did so in the memory of those who heard it delivered orally (in Yiddish, in the case of Eastern Europe). Thus, sermons generally do not record historical events and they are not always a reliable historical source. They do, however, contain a record and impression of the dissemination of beliefs and opinions among Jews. Philosophical sermons in general, however, and in Eastern Europe in particular are quite marginal forms in the history of sermon literature. Anyone who examines the list of books cited in the sermon literature written in Eastern Europe will see that in every period, scientific and philosophical knowledge was limited to medieval Jewish works such as the Kuzari by Yehudah ha-Levi, The Guide of the Perplexed by Maimonides, The Duties of the Heart by Baḥya ibn Pakuda’, and The Book of Principles by Yosef Albo. Isolation from Central and Western European philosophical and scientific innovations is conspicuous from the seventeenth century onward in East European sermon literature.
The most common type of sermon literature is exegetical-although, unlike Torah commentary, a sermon was characteristically not a running commentary on the verses of the Bible. Rather, it concentrated on one or more subjects of importance to the preacher. Sometimes, however, passages in sermons did concentrate more on explaining the literal meaning of the biblical text than on homiletics. One classical type of exegetical sermon, dating from late antiquity, begins with a petiḥta’ (opening), in which the preacher quotes a verse or verses from the Haftarah (the reading from the prophets for that week) or from another part of the Bible, creating a sort of rhetorical tension before returning finally to his subject and relating it to the reading from the Torah for that week.
There are, in fact, no pure literary genres in sermon literature, as is shown by Keli yakar by Efrayim of Luntshits, the outstanding preacher of the sixteenth century. At first glance this work appears to be another commentary in the genre of supercommentaries on Rashi’s commentary on the Torah, but it is actually an original and highly creative collection based on the author’s sermons. While most often, books of sermons follow the order of the chapters and verses in the Bible, some follow the order of the tractates of the Talmud as studied in the circle of the author of the sermons. An example of this latter form of organization can be found in Magid devarav le-Ya‘akov (Korets, 1781), which collects the sermons of the magid (preacher) Dov Ber of Mezritsh.
Anthologies of quotations from the sources, which circulated widely, made it possible for preachers to find material, typically organized by subject and from both ancient and medieval rabbinical sources, to include in their sermons. The preachers did not necessarily study the enormous literature from which the material was gathered. Two early anthologies, useful for preachers, were Menorat ha-ma’or (Constantinople, 1514) by Yitsḥak Aboab and Re’shit ḥokhmah (Venice, 1549) by Eliyahu de Vidas. More than a century passed until the appearance of another important anthology, Shene luḥot ha-berit (Amsterdam, 1648) by Yesh‘ayahu ben Avraham Horowitz, a particularly important source for the transmission of kabbalistic teachings that had developed in Safed in the sixteenth century.
In fact, the kabbalistic sermon can be classed in a different category from the exegetical one in a number of respects. All kinds of preachers, itinerant and local, Sabbatians and Hasidim, were stimulated by and helped to increase growing interest in kabbalistic customs, particularly from the mid-seventeenth century on. Kabbalistic doctrines that sought to explain how to bring about redemption became popular themes in sermons. When the preacher was an important halakhic authority as well as a supremely talented speaker-as was David Shelomoh Eybeschütz, the author of ‘Arve naḥal (Sudylków, 1825), a collection of sermons from the end of the eighteenth century-the sermons would command attention. For example, Eybeschütz’s sermons on redemption are full of popular parables, and encouraged his listeners to observe the kabbalistic practices that he advocated.
what does any of this have to do with the video?
And this has to do with the video because?...
@@mosescordovero8163he's saying the way he speaks is interesting
HIs best Students Became Chabad because he was too strict
What the hell are you talking about
I personally know dozens of Talmidim who are regular roshei yeshiva and rebbeim
What a shame that this gentleman died denouncing his fellow Jews!!!
but he was trying to save his fellow Jews
He did not denounce his fellow Jews. He was trying to save them.
He did a mitzvah denouncing heretics.