Yeshiva
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A yeshiva (-style learning is one of the unique features of the yeshiva.
In the
Historically, yeshivas were for men only. Today, all non-Orthodox yeshivas are open to women. Although there are separate schools for Orthodox women and girls,
Etymology
Alternate spellings and names include yeshivah (
The transference in meaning of the term from the learning session to the institution itself appears to have occurred by the time of the
, which were known as shte ha-yeshivot (the two colleges).History
Origins
The
Geonic period
The Geonic period takes its name from Gaon, the title given to the heads of the three yeshivas which existed from the third to the thirteenth century. The Geonim acted as the principals of their individual yeshivot, and as spiritual leaders and high judges for the wider communities tied to them. The yeshiva conducted all official business in the name of its Gaon, and all correspondence to or from the yeshiva was addressed directly to the Gaon.
Throughout the Geonic Period there were three yeshivot, each named for the cities in which they were located: Jerusalem, Sura, and Pumbedita; the yeshiva of Jerusalem would later relocate to Cairo, and the yeshivot of Sura and Pumbedita to Baghdad, but retain their original names. Each Jewish community would associate itself with one of the three yeshivot; Jews living around the Mediterranean typically followed the yeshiva in Jerusalem, while those living in the Arabian Peninsula and modern-day Iraq and Iran typically followed one of the two yeshivot in Baghdad. There was no requirement for this, and each community could choose to associate with any of the yeshivot.
The yeshiva served as the highest educational institution for the Rabbis of this period. In addition to this, the yeshiva wielded great power as the principal body for interpreting Jewish law. The community regarded the Gaon of a yeshiva as the highest judge on all matters of Jewish law. Each yeshiva ruled differently on matters of ritual and law; the other yeshivot accepted these divisions, and all three ranked as equally orthodox. The yeshiva also served as an administrative authority, in conjunction with local communities, by appointing members to serve as the head of local congregations. These heads of a congregation served as a link between the congregation and the larger yeshiva it was attached to. These leaders would also submit questions to the yeshiva to obtain final rulings on issues of dogma, ritual, or law. Each congregation was expected to follow only one yeshiva to prevent conflict with different rulings issued by different yeshivot.
The yeshivot were financially supported by a number of means, including fixed voluntary, annual contributions; these contributions being collected and handled by local leaders appointed by the yeshiva. Private gifts and donations from individuals were also common, especially during holidays, consisting of money or goods.
The yeshiva of Jerusalem was finally forced into exile in Cairo in 1127, and eventually dispersed entirely. Likewise, the yeshivot of Sura and Pumbedita were dispersed following the
To 19th century
After the Geonic Period Jews established more Yeshiva academies in Europe and in Northern Africa, including the Kairuan yeshiva in Tunisia (Hebrew: ישיבת קאירואן) that was established by Chushiel Ben Elchanan (Hebrew: חושיאל בן אלחנן) in 974.[8]
Traditionally, every town
Lithuanian
Organised
With the support of his teacher, Volozhin gathered interested students and started a yeshiva in the town of
In the 19th century,
Some variety developed within Lithuanian yeshivas to methods of studying Talmud and mussar, for example whether the emphasis would be placed on beki'ut (breadth) or iyyun (depth).
Hasidic
With the success of the yeshiva institution in Lithuanian Jewry, the
In many Hasidic yeshivas, study of Hasidic texts is a secondary activity, similar to the additional mussar curriculum in Lithuanian yeshivas. These paths see Hasidism as a means to the end of inspiring emotional devekut (spiritual attachment to God) and mystical enthusiasm. In this context, the personal pilgrimage of a Hasid to his Rebbe is a central feature of spiritual life, in order to awaken spiritual fervour. Often, such paths will reserve the Shabbat in the yeshiva for the sweeter teachings of the classic texts of Hasidism.
In contrast, Chabad and
Sephardi
- See: Category:Sephardic yeshivas, as well the more complete, קטגוריה:ישיבות ספרדיות
Although the yeshiva as an institution is in some ways a continuation of the
The Sephardic world has traditionally placed the study of
19th century to present
Conservative movement
In 1854, the Jewish Theological Seminary of Breslau was founded. It was headed by Zecharias Frankel, and was viewed as the first educational institution associated with "positive-historical Judaism", the predecessor of Conservative Judaism. In subsequent years, Conservative Judaism established a number of other institutions of higher learning (such as the Jewish Theological Seminary of America in New York City) that emulate the style of traditional yeshivas in significant ways. Many do not officially refer to themselves as "yeshivas" (one exception is the Conservative Yeshiva in Jerusalem), and all are open to both women and men, who study in the same classrooms and follow the same curriculum. Students may study part-time, as in a kollel, or full-time, and they may study lishmah (for the sake of studying itself) or towards earning rabbinic ordination.
Nondenominational or mixed
Non-denominational yeshivas and kollels with connections to Conservative Judaism include
More recently, several non-traditional, and nondenominational (also called "transdenominational" or "postdenominational") seminaries have been established.
Reform and Reconstructionist seminaries
Contemporary Orthodox
From the mid-20th century[17] the greatest number of yeshivot, and the most important were centered in Israel and in the U.S.; they were also found in many other Western countries, prominent examples being Gateshead Yeshiva in England (one of the descendants of Novardok) and the Yeshiva of Aix-les-Bains, France. The
Many prominent contemporary yeshivot in the U.S. and Israel are continuations of European institutions, and often bear the same name.
Israel
Yeshivot in Israel have operated since Talmudic times,[18] as above; see
The Haredi community has grown with time – In 2018, 12% of Israel's population was Haredi,
United States
The first Orthodox yeshiva in the U.S. was
The postwar establishment of Ashkenazi yeshivot and kollelim parallels that in Israel; as does the educational pattern in
The US educational pattern is to be found around the Jewish world, with regional differences; see Category:Orthodox yeshivas in Europe and Category:Orthodox yeshivas by country.
Structure and features
typical daily schedule |
The following is a typical daily schedule for Beit Midrash students in mainstream Lithuanian yeshivas, although the schedule will vary from Yeshiva to Yeshiva:[citation needed]
This schedule is generally maintained Sunday through Thursday. On Thursday nights, there may be an extra long night seder, known as mishmar sometimes lasting beyond 1:00 am, and in some yeshivot even until the following sunrise. On Fridays, there is usually at least one seder in the morning, with unstructured learning schedules for the afternoon. Saturdays have a special Shabbat schedule which includes some sedarim but usually no shiur. |
Yeshiva study is differentiated from, for example university study, by several features, apart from the curriculum. The year is structured into "zmanim"; the day is structured into "seders". The learning itself is delivered through a "shiur", a discursive-lecture with pre-specified sources, or "marei mekomot" (מראה מקומות; "bibliography", lit. "indication of the (textual) locations");[29][30] study in general, and particularly the preparation for shiur, takes place in "chavruta" or paired-study. This study is in a common venue called the bet midrash (Yiddish, "zal" i.e. "hall").
The institution is headed by its rosh yeshiva, while other senior rabbis are referred to as "Ram" (rosh mesivta or reish metivta); the mashgiach assumes responsibility for students' spiritual development (mashpia, in Hasidic yeshivot). A kollel is headed by its rosh kollel, even when it is part of a yeshiva. A sho'el u'meishiv (Hebrew: שואל ומשיב; lit. transl. ask and he answers; often simply "meishiv", or alternately "nosay v'notayn") is available to consult to students on difficult points in their day's Talmudic studies. The rabbi responsible for the Talmudic shiur is known as a maggid shiur. Students are known as talmidim (sing. talmid). Rav muvhak is sometimes used in reference to one's primary teacher; correspondingly, talmid muvhak may refer to a primary, or outstanding, student.
Academic year
In most yeshivot, the year is divided into three periods (terms) called zmanim (lit. times; sing. zman). Elul zman starts from the beginning of the Hebrew month of
Chavruta-style learning
Yeshiva students prepare for and review the
Chavruta-style learning tends to be animated, as study partners read the Talmudic text and the commentaries aloud to each other, and then analyze, question, debate, and argue their points of view to arrive at an understanding of the text. In the heat of discussion, they may wave their hands, pound the table, or shout at each other.[33] Depending on the size of the yeshiva, dozens or even hundreds of pairs of chavrutas can be heard discussing and debating each other's viewpoints.[34] Students need to learn the ability to block out other discussions in order to focus on theirs.[1]
Types
- Yeshiva Ketana (junior yeshiva) or "Talmud Torah" – Many Haredi (non-Hasidic and Hasidic) yeshivot ketanot in Israel, and some (primarily Hasidic) in the Diaspora, do not have a secular course of studies,[citation needed] with all students learning Judaic Torah studies full-time.
- Yeshiva High School – also called Mesivta (Metivta) or Mechina or Yeshiva Ketana, or in Israel, Yeshiva Tichonit[35] – combines the intensive Jewish religious education with a secular high school education. The dual curriculum was pioneered by the Manhattan Talmudical Academy of Yeshiva University (now known as Marsha Stern Talmudical Academy) in 1916; ALMA was established in Jerusalem in 1936, and "ha-Yishuv" in Tel Aviv in 1937.
- Telshe yeshivas and in Ner Yisroel of Baltimore, the Mesivtas/Yeshiva ketanas are known as Mechinas.
- Beth midrash – For high school graduates, and is attended from one year to many years, dependent on the career plans and affiliation of the student.
- Yeshivat Hesder – Yeshiva that has an arrangement with the Israel Defense Forces by which the students enlist together in the same unit and, as much as is possible serve in the same unit in the army. Over a period of about 5 years there will be a period of service starting in the second year of about 16 months. There are different variations. The rest of the time will be spent in compulsory study in the yeshiva. The Hesder Yeshiva concept is attributed to Rav Yehuda Amital. The first was Yeshivat Kerem B'Yavneh, established in 1954; the largest is the Hesder Yeshiva of Sderot with over 800 students.
- Kollel – Yeshiva for married men. The kollel idea has its intellectual roots in the Torah; Mishnah tractate Megillah mentions the law that a town can only be called a "city" if it supports ten men (batlanim) to make up the required quorum for communal learning. It is mostly a modern innovation of 19th-century Europe. A kollel will often be in the same location as the yeshiva.
- Baal Teshuva yeshivot catering to the needs of the newly Orthodox.
A post-high school for women is generally called a "seminary", or
Languages
Classes in most
Students learn with each other in whatever language they are most proficient, with Hasidic students usually learning in Yiddish, Israeli Lithuanian students in Hebrew, and American Lithuanian students in English.
College credit
Some yeshivas permit students to attend college. Often there are arrangements for the student to receive credit towards a college degree for their yeshiva studies.[37] Yeshiva University in New York provides a year's worth of credit for yeshiva studies.[38] Haredi institutions with similar arrangements in place include Lander College for Men, Yeshivas Ner Yisroel and Hebrew Theological College.
Non-Orthodox institutions, typically, require that students earn a master's degree, inherent in the Ordination program. The program is then often credit-based, and may require a thesis.
For further discussion on the contemporary integration of secular education, see:
For historical context see: Moses Sofer § Influence against changes in Judaism; Hildesheimer Rabbinical Seminary;
Curriculum
Torah study at an Orthodox yeshiva comprises the study of rabbinic literature - essentially along the lines established in the Lithuanian Yeshivas as above - principally the Talmud, along with the study of halacha (Jewish law); Musar and Hasidic philosophy are often studied also.[10] In some institutions, classical Jewish philosophy or Kabbalah are formally studied, or the works of individual thinkers (such as Abraham Isaac Kook).
Non-Orthodox institutions offer a synthesis of traditional and critical methods, allowing Jewish texts and tradition to encounter social change and modern scholarship. The curriculum is thus also focused on classical Jewish subjects – e.g. Talmud, Tanakh, Midrash, halacha, and Philosophy – but differs from Orthodox yeshivot in that the subject-weights are more even (correspondingly, Talmud and halacha are less emphasized), and the approach entails an openness to modern scholarship; the curriculum also emphasizes "the other functions of a modern rabbi such as preaching, counseling, and pastoral work".[39] As mentioned, often, in these institutions less emphasis is placed on Talmud and Jewish law, "but rather on sociology, cultural studies, and modern Jewish philosophy".[40]
Conservative Yeshivot occupy a position midway,[40] in that their training places (significantly) more emphasis on Halakha and Talmud than other non-Orthodox programs. See Conservative halakha.
The sections below discuss the Orthodox approach, but may also be seen as overviews of the traditional content.
Talmud study
In a typical Orthodox yeshiva, the main emphasis is on Talmud study and analysis, or Gemara. Generally, two parallel Talmud streams are covered during a zman (trimester). The first is iyyun, or in-depth study (variants described below), often confined to selected legally focused tractates with an emphasis on analytical skills and close reference to the classical commentators.[30] The second stream, beki'ut ("expertise"), seeks to build general knowledge of the Talmud. In some Hasidic yeshivas, girsa ("text"), is the term used for beki'ut, but may also incorporate an element of memorization.
In the yeshiva system of Talmudic study, the undergraduate yeshivot focus on the mesechtohs (tractates) that cover civil jurisprudence and monetary law (Nezikin) and those dealing with contract and marital law (Nashim); through them, the student can best master the proper technique of Talmudic analysis, and[42] the halakhic application of Talmudic principles. With these mastered, the student goes on to other areas of the Talmud.[10] Tractates
[44] See for example under Yeshivas Ner Yisroel § Cycle of Masechtos (Tractates of the Talmud). Sometimes tractates dealing with an upcomingWorks initially studied to clarify the Talmudic text are the commentary by Rashi, and the related work Tosafot, a parallel analysis and running critique.[45]
The integration of Talmud, Rashi and Tosafot, is considered as foundational – and prerequisite – to further analysis
At more advanced levels, additional mefarshim (commentators) are similarly studied: [41] other rishonim, from the 11th to 14th centuries, as well as acharonim, from later generations, clarifying the opinions of the former, and constituting then a further layer of analysis. (There are two main schools of rishonim, from France and from Spain, who will hold different interpretations and understandings of the Talmud.)
At these levels, students link the Talmudic discussion to codified law – particularly Mishneh Torah (i.e. Maimonides), Arba'ah Turim and Shulchan Aruch – by studying, also, the halakha-focused commentaries of Asher ben Jehiel, Isaac Alfasi and Mordechai ben Hillel, respectively referred to as "Rosh", "Rif", and the "Mordechai". Here, too, any differences give rise to further analysis, as the underlying Talmudic opinions, and the other commentaries, are in turn revisited. [47]
As the
- At the higher levels, in many Lithuanian influenced Yeshivot, the highly analytic "Brisker method" is employed, as mentioned. The method - often referred to simply as lomdus - seeks to identify the principles underlying each commentator's approach, abstracting beyond the context of the specific sugya, by placing each within a categorical structure.
- Elsewhere, and generally, the approach is more traditional:[46] Students work through each sugya in light of the various rishonim, successively specifying and understanding - and if possible, reconciling - differences (legal and conceptual) between these, such that "every particular contributes to the clarification of the others."[48] Through this, the study builds and deepens the concepts and principles arising from the tractate. Throughout, an important simultaneous requirement is that the "simple interpretation" of the underlying sugyas must maintain.[49]
- Many Yeshivot proceed aliba dehilchasanafka mina", of each commentary, somewhat limiting consequent theoretical and abstract discussion.
- Some Yeshivot – such as Birkat Moshe – particularly emphasize the Rambam, analyzing the sugya in light of the Mishneh Torah and its numerous commentaries. (Brisker yeshivot invariably reference Rambam also: the Mishneh Torah covers all of halacha, and thus provides a consistent reference for the treatment of other rishonim; see Chiddushei Rabbeinu Chaim.)
The Rosh Yeshiva gives the most senior shiur. It is here that the student consolidates the yeshiva's approach to iyyun, i.e. its derech ha-limud; see Rosh yeshiva § Role. At many yeshivot, students are thus expected to learn in this shiur for at least two years before proceeding to Kollel or semikha study (and with the Rosh Yeshiva's sanction). The Rosh Yeshiva also delivers the weekly shiur klali (comprehensive lecture), which sums up the week's learning, and revisits a selected topic or concept in further detail; this is attended by all levels, and will often have its own marei mekomot.
Typically, boys begin their study of Talmud in late elementary school, initially studying Mishnah, the component of Talmud where the underlying "cases" are presented. (At this stage, they have completed their survey of Chumash, with these cases expanding on the legal precepts there; see below.) In early middle school, gemara, the analytic component, is introduced; by high school some are able to work with Tosafot. Some systems more closely follow Pirkei Avot ch 5:21 as a guideline; where Mishna-study begins at age 10, and Gemara at 15. See Zilberman Method for further discussion.
Jewish law
Generally, a period is devoted to the study of practical halakha ("Halakha LeMaaseh"), emphasizing outcome as opposed to derivation. The text most commonly studied in Ashkenazi yeshivot is the Mishnah Berurah, a commentary on the Shulchan Aruch originally published between 1884 and 1907. In Sephardic yeshivot, the Shulchan Aruch itself is more commonly studied, along with the Bet Yosef commentary; the Yalkut Yosef and Kaf Hachaim are also often studied, while Ben Ish Hai is a standard reference. In
Students in , devote the largest portion of their schedule to halakha. The focus is on in-depth, [53] source-based [29] study of those areas where (community) Rabbis will typically be asked "shaylas", i.e. halachic questions: the testing [52][54] [55] [56] invariably covers Kashrut (referred to as "Issur v'Heter"), usually Shabbat, often Niddah, sometimes Avelut (mourning) and/or marriage. This study, typically of two year's duration, encompasses a detailed analysis of the halakha in the Arba'ah Turim and Bet Yosef, through its final presentation in the Shulchan Aruch, with its major commentaries (especially "Shakh" and "Taz"), complemented by a survey of key She'elot u-Teshuvot (responsa), recent and historical. The analysis, in turn, is built on a detailed knowledge [57] of all relevant Talmudic sugyas, which are studied accordingly within the schedule, [42][43] emphasizing the legal commentaries mentioned. Students in an Orthodox Semikha program will thus have a thorough [57] background in Talmud, typically [54] having spent at least four [43][44] preceding years in Yeshiva; Kollel students likewise. (See Rabbi § Orthodox and Modern Orthodox Judaism and Posek § Formulating a ruling (psak din).) During the morning seder, Semikha students continue their Talmud studies, learning the same masechet as the rest of the Yeshiva, [56] often independently, but in many yeshivot, participating in the Rosh Yeshiva's shiur. (Rabbis, then, will have been direct "students of the Rosh Yeshiva" for their final four, or more, years of study.)
Ethics, mysticism and philosophy
Haredi Yeshivot typically devote a seder to
- Orchot Tzaddikim ("Paths of the Righteous"); its authorship and time of writing is uncertain, but as it quotes Maimonides, it was written some time after his works were disseminated.
- Chovot ha-Levavot ("Duties of the Hearts") by Bahya ibn Paquda.
- Ma'alot ha-Middot ("Benefit [of good character] traits") by Jehiel Anav
- Mishnat R' Aharon, Mussar Lectures on many topics by Aharon Kotler.
- Mikhtav me-Eliyahu, the works of Eliyahu Eliezer Dessler.
- Tomer Devorah by Moses Cordovero.
- Sichos Mussar by Chaim Leib Shmuelevitz.
- Pele Yoetz by Eliezer Papo.
- Tzvi Hirsch Kaidanover.
As above, these sessions focus the student on self-understanding and introspection, internalizing the spiritual aims of Judaism, and developing the character-traits, or middos, appropriately. Topics in applied Jewish ethics, such as the "laws of speech", are often studied separately.
Hasidic yeshivot study the mystical, spiritual
As mentioned, Sephardi yeshivot often incorporate study of selected Kabbalistic texts into their curriculum – standard texts, as well as works by Yosef Hayyim, Yehuda Fatiyah and Yaakov Chaim Sofer. Kabbalistic sources are brought in halachik works such as Kaf Hachaim and Ben Ish Hai – and are then studied indirectly also; see Sephardic law and customs § Lurianic Kabbalah.
In Hesder,
Some Haredi and Hasidic yeshivas also include formal study of Hashkafa, especially at
Torah and Bible study
Intensive study of "; "Torah, Prophets and Writings") is usually taught through high school, although less intensively.
In Yeshivot, thereafter, Chumash, and especially Nach, are studied less directly. Yeshiva students typically follow the practice of Shnayim mikra ve-echad targum, independently reviewing the upcoming parashah (weekly Torah portion) twice in the original Hebrew and once in Targum Onkelos (an Aramaic translation), together with Rashi's commentary. Students often also study Ramban's commentary, functioning in relation to Rashi here, somewhat as Tosafot above; less frequently, other commentaries from the Mikraot Gedolot edition are reviewed. Students may similarly study Nach independently (often using the
At
See also
- Bais Yaakov
- Jewish day school
- List of yeshivas
- List of rabbinical schools
- Mesivta
- Religious school
- Yeshivish
References
- ^ ISBN 0-435-30321-X.
- ISBN 9781583304952.
- ^ Kramer, Doniel Zvi (1984). The Day Schools and Torah Umesorah: The Seeding of Traditional Judaism in America. Yeshiva University Press. p. xiv.
- ^ "Sarah Schenirer a"h, the Mother of the Bais Yaakov Movement, On Her Yahrtzeit, Today, 26 Adar". matzav.com. 2013-03-08. Retrieved 2018-10-06.
- ^ "Session", in fact, similarly derives from the Latin sedere, "to sit."
- ^ The Babylonian Talmud references these Yarḥei Kalla several times; e.g. Berakhot 6b, Taanit 10b.
- ISBN 9780520240599. Retrieved 2018-10-06.
- ^ מרדכי וורמברנד ובצלאל ס. רות, עם ישראל – תולדות 4000 שנה – מימי האבות ועד חוזה השלו
- JSTOR 40914771.
- ^ a b c d Krakowski, Moshe (26 December 2018). "What Yeshiva Kids Are Actually Studying All Day". Forward. Retrieved 22 January 2020.
- ^ Elazar, Daniel J. "Can Sephardic Judaism be Reconstructed?". Jerusalem Center for Public Affairs. Retrieved 2018-10-06.
- ^ Rabbi Andrea Lobel (2021). A Different Path to Ordination, Tablet
- ^ Josh Nathan-Kazis (2012). Online-Ordained Rabbis Grab Pulpits, The Forward
- ^ Rabbi P. Beaulier (2019). Want More Diversity In Rabbinical Schools? Then Move Them Online, ejewishphilanthropy.com
- ^ Steve Strunsky (April 16, 2019). "Lakewood yeshiva looks to use old golf course for new campus". New Jersey On-Line LLC. Retrieved April 16, 2019.
Beth Medrash Gohova is said to be the world's largest Jewish-affiliated university outside of Israel.
- ^ Stephen Stirling (3 August 2017). "10 ways Lakewood is unlike anywhere else in N.J." NJ Advance Media. Retrieved April 16, 2019.
The sea change can be pinned to one event: The founding of the Beth Medrash Govoha yeshiva in the mid-20th century. The Orthodox Jewish community has set down roots en masse around the religious school, which is now the largest yeshiva in North America.
- ^ a b c d e "Yeshiva", jewishvirtuallibrary.org
- ^ See e.g. Brachot 18b
- ^ a b Gilad Malach, Lee Cahaner (2019). 2019 Statistical Report on Ultra-Orthodox Society in Israel. Israel Democracy Institute
- ^ beth-medrash-govoha on chea.org
- ^ about, mikdashmelechjerusalem.com
- ^ home page, mikdashmelechjerusalem.com
- ^ "Mission Statement". Yeshiva University. Archived from the original on May 27, 2010. Retrieved August 27, 2010.
- ^ Musmachim mizrachi.org
- ^ Ariel Institute
- ^ "kollellim", yu.edu/riets
- ^ Yadin-Yadin for the Diaspora, eretzhemdah.org
- ^ manhigut-toranit.org
- ^ a b Example marei mekomot - Halacha
- ^ a b Example marei mekomot - Gemara
- ^ "Bringing the People Together". Reb Jeff. 24 February 2011. Retrieved 23 June 2011.
- ^ Zobin, Zvi (1996). Breakthrough to Learning Gemora: A Concise, Analytical Guide. Kest-Lebovits. pp. 104–106.
- ISBN 0-631-20738-4.
- ISBN 0-7657-6082-7.
- ^ See the Hebrew Wikipedia's ישיבה תיכונית.
- ^ Midrashot, science.co.il
- ^ "Guide To Degree Completion Programs for Yeshiva Students". YeshivaDegree.com. 2011. Archived from the original on 2012-04-02. Retrieved 2018-10-06.
- ^ S. Daniel Abraham Israel Program
- ^ Ordination (Semicha), myjewishlearning.com
- ^ a b Rabbi Steven Blane (N.D.). "Ordination and Semicha", jsli.net
- ^ ISBN 978-0465082735
- ^ a b Catalog, Rabbinical College Bobover
- ^ Talmudic University of Florida.
- ^ a b c Catalog Central Yeshiva Tomchei Tmimim Lubavitz
- ^ See Kuntres Eitz HaChayim ch 28 for discussion of the interrelation between Rashi and Tosfot
- ^ a b See for example the guidelines for Talmud study authored by Sholom Dovber Schneersohn in 1897 on the founding of Tomchei Tmimim: Kuntres Eitz HaChayim ch 28, 29, 30.
- ^ See for example this discussion on Bava Kamma 19-22, by R. Moshe Taragin.
- ^ Kuntres Eitz HaChayim ch 29
- Chazon Ish, cautioning against "loading" the Talmud's words.
- ^ a b See the Hebrew article he: אסוקי שמעתתא אליבא דהלכתא for detail and discussion.
- Tomchei TemimimChovevei Torah
- ^ a b CATALOG, Rabbinical College of America
- ^ See Kuntres Eitz HaChayim ch 30
- ^ a b Semicha Standards, Rabbinical Council of America Executive Committee, 2015.
- ^ smicha.co.il – resource for the Semikha of the Chief Rabbinate of Israel, maintained by Rabbi Harel Shapira
- ^ a b Rabbi Isaac Elchanan Theological Seminary - Semikhah Requirements
- ^ Jewish Encyclopedia
- Har Etzion; Shiurim in Machsahava at Yeshiva University (yutorah.org); Hashkafa courses at WebYeshiva
- ^ Example marei mekomot - Hashkafa
- ^ Example marei mekomot - Tanach