How does rabbinic Judaism value openness? What does openness mean? This sourcesheet accompanied the shiur “‘Make yourself into a Maqom Hefker’: Rabbinic Teachings on Open Source in Judaism,” a class I taught on Taz biShvat 5774 (January 16th, 2013) in partnership with the Sefaria Project for Parshat Yitro. The shiur discussed the concept of דִּימוּס פַּרְהֶסְיַא Dimus Parrhesia (δῆμος παρρησία) as a valued ideal in Rabbinic discourse: its cameo appearance in midrashic teachings on Parshat Yitro and its relationship to other relevant ideas and attitudes in the study of Torah and the Jewish stewardship of the Commons. . . .
Last Sukkot 5771 (2011), Efraim Feinstein shared the sourcesheet for his late night shiur (lesson) on copyright in Rabbinic Halakhah (Jewish law). Efraim’s research adds a great deal of important perspective to our work here on the Open Siddur Project. It provides relevant historical context for our work advocating the adoption of free culture principles and free-culture licenses to facilitate sharing (tachlis) within the Jewish world. . . .
In our continuing effort to expose the foundations of Open Source Judaism in Jewish source texts, we have made a transcription of Rabbi Ally Ehrman’s shiur (lesson) explaining Rabbi Yitzḥok Hutner’s ראש השנה מאמר ב “Rosh Hashana Ma’amar 2” (circa 1950s) published in Paḥad Yitzḥok, (a compendium of Rabbi Hutner’s teachings from the 1950s until his death in 1983). The ma’amar is an explication of the verse in Proverbs and familiar to anyone that sings Eyshet Ḥayil before the Sabbath evening meal, “She opens her mouth with wisdom, and a loving-kind Torah is on her tongue,” (Proverbs 31:26). The ma’amar weaves ideas by the Maharal from Gevurot Hashem (6:4) commenting on the gemarah in Talmud Bavli Sukkah 49b that the meaning of Torat Ḥesed (loving-kind torah) is a torah learned with the intention of being retransmitted. Via the MaHaRaL, Rabbi Hutner teaches that this effort in giving is an act of loving-kindness whereby a new work is made freely and shared completely without any diminution of the source, the giver, or the recipient. . . .