Yeshiva

Source: Wikipedia, the free encyclopedia.
Mir Yeshiva in Jerusalem, the largest yeshiva in the world
A typical bet midrash, Yeshivas Ner Yisroel in Baltimore
Chavrusas in study at Yeshiva Gedola of Carteret
Chazon Ish
Shiur in memory of Rav Aharon Lichtenstein at Yeshivat Har Etzion, a Hesder yeshiva
shiur in Jerusalem
Shiur klali at Slabodka Yeshiva

A yeshiva (

Aramaic for 'friendship' or 'companionship').[1] Chavrusa
-style learning is one of the unique features of the yeshiva.

In the

yeshivot gedolot (plural of yeshiva gedola) usually learn in yeshiva until they get married.

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,

"seminary"
) these do not follow the same structure or curriculum as the traditional yeshiva for boys and men.

Etymology

Alternate spellings and names include yeshivah (

Imperial Aramaic: מתיבתא methivta); beth midrash; Talmudical academy, rabbinical academy and rabbinical school. The word yeshiva is applied to the activity of learning in class, and hence to a learning "session."[5]

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

Pesach, called Yarḥei Kalla (Aramaic for 'Months of Kallah
'). The rest of the year, they worked.

Geonic period

Beit Hatefutsot
)

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

synagogues. No organization ever came to replace the three great yeshivot of Jerusalem, Sura and Pumbedita.[7]

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

semikha
(rabbinical ordination) would either take up a vacant rabbinical position elsewhere or join the workforce.

Lithuanian

Volozhin yeshiva
, "mother of the yeshivas"
Mir yeshiva
Ponevezh Yeshiva in Bnei Brak, Israel

Organised

Chaim Volozhin, an influential 18th-century Lithuanian leader of Judaism and disciple of the Vilna Gaon
. In his view, the traditional arrangement did not cater to those looking for more intensive study.

With the support of his teacher, Volozhin gathered interested students and started a yeshiva in the town of

Telz. Many prominent contemporary yeshivot in the United States and Israel
are continuations of these institutions, and often bear the same name.

In the 19th century,

mussar literature), as well as a new literature for the movement.[10] After early opposition, the Lithuanian yeshiva world saw the need for this new component in their curriculum, and set aside times for individual mussar study and mussar talks ("mussar shmues"). A mashgiach ruchani (spiritual mentor) encouraged the personal development of each student. To some degree, this Lithuanian movement arose in response, and as an alternative, to the separate mystical study of the Hasidic Judaism
world. Hasidism began in the previous century within traditional Jewish life in Ukraine, and spread to Hungary, Poland and Russia. As the 19th century brought upheavals and threats to traditional Judaism, the Mussar teachers saw the benefit of the new spiritual focus in Hasidism, and developed their alternative ethical approach to spirituality.

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).

Telz. In mussar, different schools developed, such as Slabodka and Novhardok
, though today, a decline in devoted spiritual self-development from its earlier intensity has to some extent levelled out the differences.

Hasidic

Chachmei Lublin Yeshiva, now a national monument
Breslov Yeshiva in Mea Shearim, Jerusalem
.
.
Bobov Kollel in Jerusalem

With the success of the yeshiva institution in Lithuanian Jewry, the

Tomchei Temimim, founded by Sholom Dovber Schneersohn in Russia in 1897, and the Chachmei Lublin Yeshiva established in Poland in 1930 by Meir Shapiro, who is renowned in both Hasidic and Lithuanian Jewish circles for initiating the Daf Yomi
daily cycle of Talmud study. (For contemporary yeshivas, see, for example, under .)

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

Schneur Zalman of Liadi, to systematically investigate and articulate the "Torah of the Baal Shem Tov" in intellectual forms. Further illustrative of this is the differentiation in Chabad thought (such as the "Tract on Ecstasy" by Dovber Schneuri) between general Hasidism's emphasis on emotional enthusiasm and the Chabad ideal of intellectually reserved ecstasy. In the Breslov movement, in contrast, the daily study of works from the imaginative, creative radicalism of Nachman of Breslov
awakens the necessary soulfulness with which to approach other Jewish study and observance.

Sephardi

See: Category:Sephardic yeshivas, as well the more complete, קטגוריה:ישיבות ספרדיות
Geula branch of Porat Yosef Yeshiva.
Kisse Rahamim yeshivah, Bnei Brak

Although the yeshiva as an institution is in some ways a continuation of the

Bet El yeshiva
founded in 1737 in Jerusalem for advanced Kabbalistic studies. Later Sephardic yeshivot are usually on the model either of Porat Yosef or of the Ashkenazi institutions.

The Sephardic world has traditionally placed the study of

immigration of the Arabic Jewish communities there
, some Sephardi yeshivas incorporated study of more accessible Kabbalistic texts into their curriculum. The European prescriptions to restrict advanced Kabbalistic study to mature and elite students also influence the choice of texts in such yeshivas.

19th century to present

Conservative movement

JTS building in Manhattan

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

Newton Centre
, Massachusetts also includes many Conservative rabbis.

More recently, several non-traditional, and nondenominational (also called "transdenominational" or "postdenominational") seminaries have been established.

Wolkowisk Mesifta
is aimed at community professionals with significant knowledge and experience, and provides a tailored program to each candidate.
Rimmon
, the most recently established, emphasizes halakhic decision making.

Reform and Reconstructionist seminaries

Reconstructionist Rabbinical College

Abraham Geiger Kolleg
in Potsdam, Germany. None of these institutions describes itself as a "yeshiva".

Contemporary Orthodox

Beth Medrash Govoha, Lakewood, New Jersey – largest yeshiva outside Israel.[15][16]
Mercaz Harav
, Jerusalem
Kollel Birkat Yitzhak, Moscow

Holocaust brought the yeshivot of Eastern and Central Europe to an end; although many scholars and rabbinic students who survived the war established yeshivot in a number of Western countries.[17] The Yeshiva of Nitra was the last surviving in occupied Europe. Many students and faculty of the Mir Yeshiva were able to escape to Siberia, with the Yeshiva ultimately continuing to operate in Shanghai; see Yeshivas in World War II
.

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

Tomchei Temimim
.

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

Talmudic academies in Eretz Yisrael
. More recent examples include the
Bet El yeshiva (operating since 1737); and Etz Chaim Yeshiva
(since 1841). Various yeshivot were established in Israel in the early 20th century: Shaar Hashamayim in 1906, Chabad's Toras Emes in 1911, Hebron Yeshiva in 1924, Sfas Emes in 1925, Lomza in 1926. After (and during) World War II, numerous other Haredi and Hasidic Yeshivot were re-established there by survivors. The Mir Yeshiva in Jerusalem – today the largest Yeshiva in the world – was established in 1944, by Rabbi
Eliezer Yehuda Finkel who had traveled to Palestine to obtain visas for his students; Ponevezh similarly by Rabbi Yosef Shlomo Kahaneman; and Knesses Chizkiyahu
in 1949. The leading Sephardi Yeshiva, Porat Yosef, was founded in 1914; its predecessor, Yeshivat Ohel Moed was founded in 1904. From the 1940s and onward, especially following immigration of the Arabic Jewish communities, Sephardi leaders, such as Ovadia Yosef and Ben-Zion Meir Hai Uziel, established various yeshivot to facilitate Torah education for Sephardi and Mizrahi Jews (and alternative to Lithuanian yeshivot).

The Haredi community has grown with time – In 2018, 12% of Israel's population was Haredi,

Dayanut
(qualification as a Rabbinic Judge). The certification in question is often conferred by the Rosh Yeshiva.

Religious Zionist community today attend a Hesder yeshiva (discussed below) during their national service; these offer a kollel for Rabbinical students. (Students generally prepare for the Semikha test of the Chief Rabbinate of Israel; until his recent passing (2020) commonly for that of the posek R. Zalman Nechemia Goldberg
.) Training as a Dayan in this community is usually through
Bar Ilan University allows students to combine Yeshiva studies with university study; Jerusalem College of Technology similarly, which also offers a Haredi track; there are several colleges of education associated with Hesder and the Midrashot (these often offer specializations in Tanakh and Machshavah – discussed below
). See Religious Zionism § Educational institutions.

United States
Mir Yeshiva in Brooklyn

The first Orthodox yeshiva in the U.S. was

Yitzchok Hutner from 1943 to 1980. Many Hasidic dynasties have their main Yeshivot in America, typically established in the 1940s; the Central Lubavitcher Yeshiva
has over 1000 students.

The postwar establishment of Ashkenazi yeshivot and kollelim parallels that in Israel; as does the educational pattern in

"Rabbinical Seminary of America", Ner Yisroel, Chaim Berlin, and Hebrew Theological College; Yeshivish (i.e. satellite) communities often maintain a community kollel
. Many Hasidic sects have their own yeshivas, such as , while Chabad operates its Tomchei Temimim nationwide. The first Sephardic yeshiva in the Americas was Yeshivat Mikdash Melech, established in 1972 [21] by Rabbi Haim Benoliel. (In 1988, the yeshiva opened a branch in Israel, Mikdash Melech Jerusalem,[22] to serve English-speaking Sephardic students.) There are over today 600 junior and high schools, typically a Mesivta or Bais Yaakov; see
Torah Umesorah
.

Rabbis study through Hesder, or other Yeshivot in Israel such as Yeshivat HaMivtar, Mizrachi's Musmachim program,[24] and Machon Ariel.[25]
RIETS also houses several post-semikha kollelim, including one focused on Dayanut.[26] Dayanim also train through Kollel Eretz Hemda[27] and Machon Ariel; while Mizrachi's post-semikha Manhigut Toranit program[28] focuses on leadership and scholarship, with the advanced semikha of "Rav Ir". Communities will often host a Torah MiTzion kollel, where Hesder graduates learn and teach, generally for one year. There are numerous Modern Orthodox Jewish day schools, typically offering a beit midrash / metivta program in parallel with the standard curriculum, (often) structured such that students are able to join the first shiur in an Israeli yeshiva.

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]
  • 7:00 a.m. – Optional seder (study session)
  • 7:30 a.m. – Shacharit – Morning prayers
  • 8:30 a.m. – Session on study of Jewish law
  • 9:00 a.m. – Breakfast
  • 9:30 a.m. – Morning Talmud study (first seder)
  • 12:30 p.m. –
    Shiur
    (lecture) – advanced students sometimes dispense with this lecture
  • 1:30 p.m. – Lunch
  • 2:45 p.m. – Mincha – afternoon prayers
  • 3:00 p.m. – Mussar seder – Jewish ethics
  • 3:30 p.m. – Talmud study (second seder)
  • 7:00 p.m. – Dinner
  • 8:00 p.m. – Night seder – Review of lecture, or study of choice.
  • 9:25 p.m. – Mussar seder – Jewish Ethics
  • 9:45 p.m. – Maariv – Evening prayers
  • 10:00 p.m. – Optional evening seder

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 Centre, Melbourne

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

Jewish leap year). Summer zman starts after Passover and lasts until Rosh Chodesh Av or Tisha B'Av
, a duration of about three months.

Chavruta-style learning

Yeshiva students prepare for and review the

shiur (lecture) with their chavruta during a study session known as a seder.[1] In contrast to conventional classroom learning, in which a teacher lectures to the student, chavruta-style learning requires the student to analyze and explain the material, point out the errors in their partner's reasoning, and question and sharpen each other's ideas, often arriving at entirely new insights of the meaning of the text.[31] A chavruta is intended to help a student keep their mind focused on the learning, sharpen their reasoning powers, develop their thoughts into words, organize their thoughts into logical arguments, and understand another person's viewpoint.[32] The shiur-based system was innovated at the Telshe yeshiva
, where there were five levels.

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

Talmud Torah, Russia, 1937
Yeshiva High School, Tel Aviv, 1938
"Cheder"-class in Talmud, Tel Aviv, 1946.
Bet Midrash, Yeshivat Kerem B'Yavneh
  1. 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.
  2. 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.
  3. Telshe yeshivas and in Ner Yisroel of Baltimore
    , the Mesivtas/Yeshiva ketanas are known as Mechinas.
  4. 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.
  5. 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.
  6. 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.
  7. Baal Teshuva yeshivot catering to the needs of the newly Orthodox
    .

A post-high school for women is generally called a "seminary", or

Tanakh, rather than Talmud. The curriculum at Religious Zionist and Modern Orthodox midrashot includes some study of Talmud: often Mishnah, sometimes Gemara; in further distinction, curricula generally entail chavruta-based study of the texts of Jewish philosophy, and likewise Tanakh is studied with commentaries. See Midrasha § Curriculum
for further discussion.

Languages

Classes in most

Sephardi, Modern Orthodox, Zionist, and baal teshuvah yeshivot use Modern Hebrew
or the local language. In many American non-Hassidic Yeshivos, the language generally used is English.

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.

Master of Talmudic Law
(six years), and (at Ner Yisroel) the Doctorate in Talmudic Law (10 years). These degrees are nationally accredited by the Association of Advanced Rabbinical and Talmudic Schools, and may then grant access to graduate programs such as law school.

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:

Controversy over secular education in New York Hasidic schools
.

For historical context see: Moses Sofer § Influence against changes in Judaism; Hildesheimer Rabbinical Seminary;

Volozhin yeshiva § History
; Telshe Yeshiva § History; Vilna Rabbinical School and Teachers' Seminary;
Yitzchok Hutner § Rabbinic and teaching career
; Torah Lehranstalt § History; Kelm Talmud Torah; Yitzchak Yaacov Reines § Biography.

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

Babylonian Talmud. The center column contains the Talmud text, starting with a section of Mishnah. The Gemara begins on the eighth line, indicated by גמ׳. The large blocks of text on either side are the Tosafot and Rashi commentaries. Other notes and cross references are in the margins. The "standard" commentaries[41]
- Rosh, Rif, Mordechai, Maharam, Maharsha, Maharshal - are appended to the tractate, while other major commentators are published separately.
Babylonian Talmud
Chavrusas learning beki'ut, recording their summary of each sugya alongside its Mishnah

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

Pesachim and Shabbat are often included.[43]
[44] See for example under Yeshivas Ner Yisroel § Cycle of Masechtos (Tractates of the Talmud). Sometimes tractates dealing with an upcoming
Chanukah, Tractate Megilla for Purim
, etc.).

Works 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

"Maharsha" address the three together; constituting, then, a higher-order of analysis.[41]

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

chidush, i.e. novel contribution, as well as any implication re practical-halakha. This iyyun will generally take one of the following forms, each the "derech ha-limud" or "way of learning" of the Yeshiva (see the Hebrew article "Approaches to Learning Talmud"
):

  • Many Yeshivot proceed aliba dehilchasa
    nafka mina
    ", of each commentary, somewhat limiting consequent theoretical and abstract discussion.

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

Yosef Karo, interspersed with the glosses of the Rema in a "cursive" script and preceded by "הגה"; surrounding this are the primary commentators for the section (here, Beit Shmuel and Chelkat Mechokek; on Yoreh Deah, "Shakh" and "Taz"), and on the margins
are various other commentaries and cross references.
Set of Mishneh Torah

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

Kitzur Shulchan Aruch, so as to survey all areas of applicable halacha and to consolidate their prior, high school, Torah knowledge (this is also often the practice outside of Chabad). More advanced students, additionally and similarly, review the Mishneh Torah through its daily study cycle
(this is often outside of any seder), here including halachot relating to, for example, the Temple.

Students in

Semikha (Rabbinic ordination) programs, and often those in kollel
, 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

Cover of the first edition of Mesillat Yesharim.

Haredi Yeshivot typically devote a seder to

mussar literature
studied include:

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

Rebbes of Chabad
for an hour and a half each morning, before prayers, and an hour and a half in the evening.

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,

Religious Zionist and Modern Orthodox
yeshivot, Machshavah (Jewish philosophy generalized / applied as "Jewish thought"; also Hashkafa, "worldview") is taught formally,[58] with shiurim systematically covering the major topics in light of the leading works here,[59] with the treatment mirroring Talmud-study as above. These works (
Kad ha-Kemach and others) in turn draw on Talmudic-Aggadah / Midrash
, and on Tanach (see below). Hesder yeshivot additionally devote specific time to the writings of Abraham Isaac Kook, "Rav Kook", who articulated a unique personal blend of mysticism, creative exegesis and philosophy (as well as to Torat Eretz Yisrael generally). The Modern Orthodox, similarly, study the works of Joseph B. Soloveitchik, "Rav Soloveitchik". Hasidic philosophy and Mussar are also often taught; and Maharal may have a dedicated shiur. Machshava is also a focus-area of many Midrashot.

Some Haredi and Hasidic yeshivas also include formal study of Hashkafa, especially at

kiruv
, component. Regardless, students here typically study the major works independent of a shiur.

Torah and Bible study

Siftei Chachamim alongside). Ramban, Ibn Ezra and Sforno are on the facing page; other commentaries
and references are in the margins.
Chumash with Yiddish translation

Intensive study of

Nach = "Torah, Nevi'im u'Ketuvim
"; "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

open to the public
.

At

by level, similar to Talmud study, where the text, and its overall structure, is then analyzed in light of the various commentaries and Midrashim,[60]
typically complementing the Machshavah shiurim. (See further re this approach under Yeshivat Har Etzion § Educational and religious philosophy.) More recent commentaries especially studied are "Netziv" and "Malbim"; as well as reference works such as Da'at Miqra by Mordechai Breuer and others. The commentaries by Ramban, Abarbanel, "Rabbeinu Behaye", and "Rav Hirsch" provide much philosophical content. Intensive study of Tanach, as for Machshava, is similarly a feature of many Midrashot.

See also

References

  1. ^ .
  2. .
  3. ^ Kramer, Doniel Zvi (1984). The Day Schools and Torah Umesorah: The Seeding of Traditional Judaism in America. Yeshiva University Press. p. xiv.
  4. ^ "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.
  5. ^ "Session", in fact, similarly derives from the Latin sedere, "to sit."
  6. ^ The Babylonian Talmud references these Yarḥei Kalla several times; e.g. Berakhot 6b, Taanit 10b.
  7. . Retrieved 2018-10-06.
  8. ^ מרדכי וורמברנד ובצלאל ס. רות, עם ישראל – תולדות 4000 שנה – מימי האבות ועד חוזה השלו
  9. JSTOR 40914771
    .
  10. ^ a b c d Krakowski, Moshe (26 December 2018). "What Yeshiva Kids Are Actually Studying All Day". Forward. Retrieved 22 January 2020.
  11. ^ Elazar, Daniel J. "Can Sephardic Judaism be Reconstructed?". Jerusalem Center for Public Affairs. Retrieved 2018-10-06.
  12. ^ Rabbi Andrea Lobel (2021). A Different Path to Ordination, Tablet
  13. ^ Josh Nathan-Kazis (2012). Online-Ordained Rabbis Grab Pulpits, The Forward
  14. ^ Rabbi P. Beaulier (2019). Want More Diversity In Rabbinical Schools? Then Move Them Online, ejewishphilanthropy.com
  15. ^ 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.
  16. ^ 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.
  17. ^ a b c d e "Yeshiva", jewishvirtuallibrary.org
  18. ^ See e.g. Brachot 18b
  19. ^ a b Gilad Malach, Lee Cahaner (2019). 2019 Statistical Report on Ultra-Orthodox Society in Israel. Israel Democracy Institute
  20. ^ beth-medrash-govoha on chea.org
  21. ^ about, mikdashmelechjerusalem.com
  22. ^ home page, mikdashmelechjerusalem.com
  23. ^ "Mission Statement". Yeshiva University. Archived from the original on May 27, 2010. Retrieved August 27, 2010.
  24. ^ Musmachim mizrachi.org
  25. ^ Ariel Institute
  26. ^ "kollellim", yu.edu/riets
  27. ^ Yadin-Yadin for the Diaspora, eretzhemdah.org
  28. ^ manhigut-toranit.org
  29. ^ a b Example marei mekomot - Halacha
  30. ^ a b Example marei mekomot - Gemara
  31. ^ "Bringing the People Together". Reb Jeff. 24 February 2011. Retrieved 23 June 2011.
  32. ^ Zobin, Zvi (1996). Breakthrough to Learning Gemora: A Concise, Analytical Guide. Kest-Lebovits. pp. 104–106.
  33. .
  34. .
  35. ^ See the Hebrew Wikipedia's ישיבה תיכונית.
  36. ^ Midrashot, science.co.il
  37. ^ "Guide To Degree Completion Programs for Yeshiva Students". YeshivaDegree.com. 2011. Archived from the original on 2012-04-02. Retrieved 2018-10-06.
  38. ^ S. Daniel Abraham Israel Program
  39. ^ Ordination (Semicha), myjewishlearning.com
  40. ^ a b Rabbi Steven Blane (N.D.). "Ordination and Semicha", jsli.net
  41. ^
  42. ^ a b Catalog, Rabbinical College Bobover
  43. ^
    Talmudic University of Florida
    .
  44. ^ a b c Catalog Central Yeshiva Tomchei Tmimim Lubavitz
  45. ^ See Kuntres Eitz HaChayim ch 28 for discussion of the interrelation between Rashi and Tosfot
  46. ^ 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.
  47. ^ See for example this discussion on Bava Kamma 19-22, by R. Moshe Taragin.
  48. ^ Kuntres Eitz HaChayim ch 29
  49. Chazon Ish
    , cautioning against "loading" the Talmud's words.
  50. ^ a b See the Hebrew article he: אסוקי שמעתתא אליבא דהלכתא for detail and discussion.
  51. Tomchei Temimim
    Chovevei Torah
  52. ^ a b CATALOG, Rabbinical College of America
  53. ^ See Kuntres Eitz HaChayim ch 30
  54. ^ a b Semicha Standards, Rabbinical Council of America Executive Committee, 2015.
  55. ^ smicha.co.il – resource for the Semikha of the Chief Rabbinate of Israel, maintained by Rabbi Harel Shapira
  56. ^ a b Rabbi Isaac Elchanan Theological Seminary - Semikhah Requirements
  57. ^
    Jewish Encyclopedia
  58. ^ Example marei mekomot - Hashkafa
  59. ^ Example marei mekomot - Tanach