2 Nachal Nove'ah

Total Page:16

File Type:pdf, Size:1020Kb

2 Nachal Nove'ah 2 Nachal Nove’ah - Taharot לעילוי נשמת יחזקאל זעליג בן ישראל ע"ה Nachal Nove’ah - Taharot 3 4 Nachal Nove’ah - Taharot Table of Contents EDITORS FORWARD 14 KEILIM 15 Kedushat Eretz Yisrael 15 Keilim (1:6) Yisrael Yitzchak Bankier Broken Klei Cheres 17 Keilim (3:3) Yisrael Yitzchak Bankier The Toy Oven 20 Keilim (5:1) Yehuda Gottlieb My Sons Have Defeated Me 23 Keilim (5:10) Yisrael Yitzchak Bankier Same Action, Different Outcome 25 Keilim (8:2) Allon Ledder Metalware – Resurrecting Tumah 28 Keilim (11:1) Yisrael Yitzchak Bankier Human and Animal Jewellery 31 Keilim (12:1) Alex Tsykin “Fixing” a Needle 33 Keilim (14:5) Yisrael Yitzchak Bankier The Wool Comb 35 Keilim (13:8) Yisrael Yitzchak Bankier Nachal Nove’ah - Taharot 5 A “Standard” Meal 38 Menachot (17:11) Yisrael Yitzchak Bankier To Teach or Not To Teach 41 Keilim (17:16) Yisrael Yitzchak Bankier The Impurity of Wooden Vessels 44 Keilim (18:9) Rav Yonatan Rosensweig Covered Utensils 46 Keilim (22:1) Yisrael Yitzchak Bankier Three Types of Sevachot 48 Keilim (24:17) Yehuda Gottlieb Keilim - Inside and Out 50 Keilim (25:1) Yisrael Yitzchak Bankier Yi’ush – Losing Hope in the Face of Theft 53 Keilim (26:7) Yisrael Yitzchak Bankier Combining Different Materials 56 Keilim (27:1) Yisrael Yitzchak Bankier Bigdei Aniyim 59 Keilim (29:8) Yisrael Yitzchak Bankier OHALOT 61 Tumah B’Chiburin 61 Ohalot (1:1) 61 Yisrael Yitzchak Bankier 61 6 Nachal Nove’ah - Taharot The Foot Bone’s Connected to the Leg Bone 64 Ohalot (1:8) Yehuda Gottlieb Kli Cheres in the Arubah 67 Ohalot (5:3-4) Yisrael Yitzchak Bankier The spread of Tumah 70 Ohalot (7:3) Allon Ledder The spread of Tumah 73 Ohalot (9:1) From Introduction to ninth perek - Rabbi Pinchas Kehati (Trans.) Levud for Tumah 75 Ohalot (10:2) Yisrael Yitzchak Bankier π 77 Ohalot (12:6) Yisrael Yitzchak Bankier Ziz and Kaneh 79 Ohalot (14:3) Yisrael Yitzchak Bankier Tumah Behind a Partition 81 Ohalot (15:4) Yisrael Yitzchak Bankier Beit Ha’pras 84 Ohalot (17-18) Yehuda Gottlieb NEGAIM 87 Inspecting a Metzora on Sunday 87 Negaim (1:4) Yisrael Yitzchak Bankier Nachal Nove’ah - Taharot 7 Tzara’at Covering the Body 90 Negaim (4:1-3) Jeremy Herz Safek in Negaim 93 Negaim (5:1) Yisrael Yitzchak Bankier Hiding the Sin 95 Approaching Yom Kippur Yisrael Yitzchak Bankier Wisdom in Upholding the Words of Chachamim 97 Negaim (9:3) Yisrael Yitzchak Bankier Tzara’at on Clothing 100 Negaim (11:1) Yisrael Yitzchak Bankier “Something like” Tzara’at on Houses 103 Negaim (12:5) Yisrael Yitzchak Bankier Hesger 105 Negaim (13:12) Yisrael Yitzchak Bankier PARAH 107 A Flying Ohel 107 Parah (3:2) Yisrael Yitzchak Bankier More Lenient than the Tzedukim 110 Parah (3:7) Yisrael Yitzchak Bankier Pumkin-Shell for Mei Chatat 112 Parah (5:1) Yisrael Yitzchak Bankier 8 Nachal Nove’ah - Taharot Invalidating another’s Mei Chatat 114 Parah (7:1) Yisrael Yitzchak Bankier A Drop of Water in Mei Chatat 117 Parah (9:1) Yisrael Yitzchak Bankier A Kalal Resting on a Sheretz 120 The Stringency in Mei Chatat Parah (10:3) Yisrael Yitzchak Bankier Is knotting considered chibur? 122 Parah (12:1) Yisrael Yitzchak Bankier TAHAROT 124 Machshava 124 Taharot (1:1) Yisrael Yitzchak Bankier The Status of Juice inside Fruit 127 Taharot (3:1) Yehuda Gottlieb Tumah in Reshut HaRabim – Exceptions 129 Taharot (4:5) Yisrael Yitzchak Bankier Shnei Shvilin - Two Path 131 Taharot (5:3) Yisrael Yitzchak Bankier Am Ha’aretz Collectors 134 Taharot (7:6) Yisrael Yitzchak Bankier Machshava of a Katan 137 Taharot (8:6) Yisrael Yitzchak Bankier Nachal Nove’ah - Taharot 9 MIKVAOT 140 Mei Gevaim 140 Mikvaot (1:1) Yisrael Yitzchak Bankier Maayan and Mikveh 143 Mikvaot (1:7) Yisrael Yitzchak Bankier Maayan Spilling over a Shoket 146 Mikvaot (5:1) Yisrael Yitzchak Bankier Cracks that Combine Mikvaot 148 Mikvaot (6:9) Yisrael Yitzchak Bankier Stepping out of a Mikveh 151 Mikvaot (7:6) Yisrael Yitzchak Bankier NIDAH 154 Backward Rulings about Tumat Nidah 154 Nidah (1:1) Yisrael Yitzchak Bankier Ha’Ba’in min HaDerech 156 Nidah (2:4) Yisrael Yitzchak Bankier Bnot Kutim 158 Nidah (4:1) Yisrael Yitzchak Bankier Mufla Samuch L’Ish 161 Nidah (5:6) Yisrael Yitzchak Bankier Searching for Chametz 163 Nidah (7:2) Yisrael Yitzchak Bankier 10 Nachal Nove’ah - Taharot Mixed Pile 165 Nidah (9:5) Yisrael Yitzchak Bankier MACHSHIRIN 167 Hechsher – Willingly 167 Machshirin (1:1) Yisrael Yitzchak Bankier Using the Bathhouse after Shabbat 169 Machshirin (2:5) Yisrael Yitzchak Bankier Whose Ratzon is needed for Hechsher? 171 Machshirin (4:7) Yisrael Yitzchak Bankier Nitzuk 173 Machshirin (5:9) Yisrael Yitzchak Bankier ZAVIM 175 Bein Ha’Shmashot and Zavim 175 Zavim (1:6) Yisrael Yitzchak Bankier Zav on a Bed 178 Zavim (4:7) Yisrael Yitzchak Bankier TEVUL YOM 180 Mashkin from a Tevul Yom 180 Tevul Yom (2:1) Yisrael Yitzchak Bankier Trumah in Porridge 182 Tevul Yom (2:3) Yisrael Yitzchak Bankier Nachal Nove’ah - Taharot 11 YADAYIM 184 Two People Washing Hands Together 184 Yadayim (1:1) Yisrael Yitzchak Bankier Tumat Yadayim – Understanding D’Rabbanan 187 Yadayim (3:2) Yisrael Yitzchak Bankier UKTZIN 190 Yad ve’Shomer 190 Uktzin (1:1) Yisrael Yitzchak Bankier 310 Worlds 193 Uktzin (3:12) Yisrael Yitzchak Bankier REVISION QUESTIONS 197 Keilim 198 Ohalot 222 Negaim 236 Parah 248 Taharot 259 Mikvaot 268 Nidah 276 Machshirin 282 Zavim 288 Tevul Yom 291 12 Nachal Nove’ah - Taharot Yadayim 294 Uktzin 296 Nachal Nove’ah - Taharot 13 Editors Forward The Torah is compared to water. Just like water falls drop by drop and creates rivers the same is true by Torah – A man learns two halachot one day and two halachot the next until [the sum total of his learning] become like a gushing stream (nachal nove’ah). This is Nachal Nove’ah! Two mishnayot a day for approximately five years and nine month and we have completed Shas. We have revision questions on every Mishnah and articles that span topics the full breadth of the oral law and by the time of printing, we are well into the next “wave”. Nachal Nove’ah! Dear reader you must understand. Nearly all the contributors over the six volumes are not Rabbis, scholars or full-time learners, but regular people with busy lives and full schedules. Lawyer, accounts, engineers, university students to list just a few. Yet this is the result. This is Nachal Nove’ah. I urge you to begin, continue or strengthen your humble daily learning program for the result is awesome. The result is Nachal Nove’ah. I cannot end without a few expressions of gratitude. First, to the Creator for giving us strength and bringing us to this day. To those that attended the shiurim and were constant sources of chizzuk. To the maggidei shiur and contributors for their outstanding efforts and dedication. Finally to my wife, who was the coxswain while travelling down this river, constantly providing direction and inspiration. Yisrael-Yitzchak Bankier 14 Nachal Nove’ah - Taharot Keilim Kedushat Eretz Yisrael Keilim (1:6) Yisrael Yitzchak Bankier With the beginning of the new seder, we start learning about the different sources (avot) of tumah (impurity) and their varying intensity. This is followed by the ten levels of impurity that apply to a person (1:5). Juxtaposed to that, the Mishnah then teaches us about the ten levels of kedusha (sanctity) as they apply to land.1 It begins (1:6) with the distinction between Eretz Yisrael and the rest of the world and proceeds to identify the areas within the land that have higher levels of kedusha.2 Granted that Eretz Yisrael has kedusha but how so? The question is not how Eretz Yisrael got its kedusha – that alone is a subject that has much discussion. The question is how is it expressed? The land does not glow so what makes it qualitatively more kadosh? 1 The Maharsha explains that this juxtaposition follows the principle that “ze le’umat ze asah ha’elokim” – that for every level of impurity a level of kedusha was created. 2 The Mishnayot seems to list more than ten locations. The Bartenura (1:9) cites the Geonim who explain that Eretz Yisrael is not counted in the list of kedushot presented by the Mishnah. This is because the Mishnah here is only interested in those locations that show honour to HaKadosh Baruch Hu. All the other locations listed in the Mishnah have some forms of restriction with respect to forms of impurity or people that may enter these areas, whereas Eretz Yisrael does not. Consequently since Eretz Yisrael does not share this form of kedusha it is not counted in the list. The Gra flatly rejects this idea and directs the reader to the Rambam who explains that one of the other areas listed in the Mishnah is actually not included in the count. The Rambam explains that the Ezrat Nashim is not included as it was only given the level of sanctity described in the Mishnah after Gezeirat Yehoshafat before which the Mishnah was taught. Nachal Nove’ah - Taharot 15 The Mishnah writes (1:6): … Eretz Yisrael is more kadosh than all the lands. What is its kedusha? The [produce for] Omer3, Bikurim4 and Shtei Halechem5 are brought from its land as opposed to all other lands. At first, one may think that the kedusha is linked to those mitzvot which can only be performed in Eretz Yisrael. However, this does not appear to be the understanding of the Mishnah which presents a very small subset of those Mitzvot.
Recommended publications
  • Tevul Yom Chapter 1
    Mishna - Mas. Tevul Yom Chapter 1 MISHNAH 1. IF ONE1 HAD COLLECTED DOUGH-OFFERING2 [PORTIONS] WITH THE INTENTION OF SEGREGATING THEM AFTERWARDS AGAIN, BUT IN THE MEANTIME THEY HAD BECOME STUCK TOGETHER,3 BETH SHAMMAI SAY: THEY SERVE AS CONNECTIVES4 IN THE CASE OF A TEBUL YOM. BUT BETH HILLEL SAY: THEY DO NOT SERVE AS CONNECTIVES. PIECES OF DOUGH5 THAT HAD BECOME STUCK TOGETHER, OR LOAVES5 THAT HAD BECOME JOINED, OR A BATTER-CAKE THAT HAD BEEN BAKED ON TOP OF ANOTHER BATTER-CAKE BEFORE IT COULD FORM A CRUST IN THE OVEN, OR IF THERE WAS FROTH6 ON THE WATER THAT WAS BUBBLING, OR THE FIRST SCUM7 THAT RISES WHEN BOILING GROATS OF BEANS, OR THE SCUM OF NEW WINE (R. JUDAH SAYS: ALSO THAT OF RICE) BETH SHAMMAI SAY: ALL SERVE AS CONNECTIVES IN THE CASE OF THE TEBUL YOM. BUT BETH HILLEL SAY: THEY DO NOT SERVE AS CONNECTIVES.8 THEY9 CONCUR, HOWEVER, [THAT THEY SERVE AS CONNECTIVES] IF THEY COME INTO CONTACT WITH OTHER KINDS OF UNCLEANNESS, WHETHER THEY BE OF MINOR10 OR MAJOR GRADES.11 MISHNAH 2. IF ONE HAD COLLECTED PIECES OF DOUGH-OFFERING NOT WITH THE INTENTION OF SEGREGATING THEM AFTERWARDS, OR A BATTER-CAKE THAT HAD BEEN BAKED ON ANOTHER AFTER A CRUST HAD FORMED IN THE OVEN,12 OR A FROTH HAD APPEARED IN THE WATER PRIOR TO ITS BUBBLING UP, OR THE SECOND SCUM THAT APPEARED IN THE BOILING OF GROATS OF BEANS, OR THE SCUM OF OLD WINE, OR THAT OF OIL OF ALL KINDS,13 OR OF LENTILS (R.
    [Show full text]
  • Separating Terumah Tameh for Tahor
    בס"ד Volume 13. Issue 26 Separating Terumah Tameh for Tahor The beginning of masechet Terumot discusses separating The Tosfot (Yevamot 89a) first citesthe Rivan that cites the terumah gedolah – the first gift removed from produce and above pasuk as the source. The Tosfot reject this based on given to the kohanim. Specifically, the Mishnah begins by the Gemara cited above which explains that the cases discussing who is able to separate terumah and the manner derived from the pasuk would not be terumah at all, even in which it must be done. Many of the Mishnayot discuss be’shogeg. separating terumah from one pile or type of produce to satisfy the requirements of another. One case discussed (2:2) The Tosfot therefore brings three answer. First they cite is separating terumah from a tameh pile of produce for a Rashi who explains that the Chachamim forbad it since it tahor one. The Mishnah forbids such practice. If one would result in a loss for the Kohen. Had the person nonetheless does so, the Mishnah explains that if it was a separated from the tahor pile, the Kohen would have mistake (be’shogeg), e.g. he did not know it was tameh, then received edible produce. Since however the requirement was it is considered terumah. If however he acted deliberately, separated from tameh produce, the Kohen can only burn it then “he has done nothing”. We shall try an understand this and therefore loses out. Consequently, the Chachamim law. ideally prevented such practice. The Bartenura explains that we must understand that in this Second they suggest that perhaps the Chachamim instituted Mishnah the produce was tameh after the point it because a gezeira including these cases where there was a shaat obligated in separating maasrot.
    [Show full text]
  • Blogging Rav Lichtenstein
    BLOGGING RAV LICHTENSTEIN A JOURNEY THROUGH A GIANT’S WRITINGS AS THE SERIES ORIGINALLY APPEARED ON TORAHMUSINGS.COM by GIDON ROTHSTEIN Please note that throughout the text, RA”L, Rav Lichtenstein and R. Lichtenstein all refer to Rabbi Dr. Aharon Lichtenstein zt”l. Blogging Rav Lichtenstein: A Journey Through a Giant’s Writings © 2016 Gidon Rothstein. All Rights Reserved. Blogging Rav Lichtenstein INTRODUCTION AND INVITATION This past Rosh Chodesh Iyyar, the world of Torah and avodat Hashem lost a giant, mori ve-rabi R. Aharon I in ,ואני בעניי ,Lichtenstein. Many people are taking on important acts and learning projects in his memory my limited capabilities, wanted to join in that. The idea that came to me was to review R. Lichtenstein z”l’s published volumes. While he wrote more than many realize (here’s the bibliography), there are, as far as I know, thirteen books he wrote or that were based on his talks. Eight of those are notes on shiurim he gave at Yeshivat Har Etzion, one is a collection, Minchat Aviv, of articles he published, and four volumes (By His Light, two volumes of Leaves of Faith, and Varieties of Religious Experience) collect English language talks he gave or articles he wrote. As I try to review for myself some of the fruit of R. Lichtenstein’s toiling and tilling in the garden of Torah, I hope to share one stimulating idea a week. I make no pretense that I will be comprehensive, will capture all or a representative sample of what is found in those works, only that I can, in a few hundred words, share a thought worth knowing.
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • Thought Control Written by Ozer Bergman | April 4, 2021
    Thought Control written by Ozer Bergman | April 4, 2021 It’s all in the mind. “Where do our thoughts come from?” is a question I was recently asked. The short answer is that there are two “reservoirs” (as I like to call them) of thought. One reservoir contains holy thoughts: how to imitate God by being patient, forgiving and doing kindness; how to be more sincere in one’s devotions—for example, davening (prayer) and Torah study; how to raise one’s standard of behavior and thought in relation to money, food and morality. The other reservoir contains thoughts contrary to the above, as well as thoughts that encourage the pursuit and enjoyment of sacrilegious attitudes and behaviors. The reservoir from which one receives depends on how good a person one is. If you’re good in ways a tzaddik would be good, you receive from the first reservoir. Bad guys, evilniks and people indifferent to matters of the neshamah (soul) get their thoughts from Reservoir #2. (This answer is based on the second half of Rebbe Nachman’s Wisdom #5.) Like most short answers and other incomplete pictures, this one leaves out a lot and, as a result, can be misleading. Even though it tells us that we can help determine our thoughts by our positive behaviors and desire to be good, it leaves out a critical piece of information—namely, that we can actually choose what we want to think and what we think. A person’s arm doesn’t fly around haphazardly. He chooses when to lift it, when to lower it, when to touch something gently and when violently.
    [Show full text]
  • Tumas Kohen: Impure Contact the Judaism Site
    Torah.org Tumas Kohen: Impure Contact The Judaism Site https://torah.org/torah-portion/livinglaw-5766-pinchas/ TUMAS KOHEN: IMPURE CONTACT by Rabbi Osher Chaim Levene The Mitzvah: An ordinary kohein, priest may not come in contact with a corpse or any other spiritually defiled object although he is permitted to defile himself for his immediate seven close relatives (Leviticus 21:1, 3, 11). The laws of tumah and taharah, ritual purity and contamination which are related to death are detailed and complex. Their full application was poignantly seen in the sacrificial worship and offerings present in the Sanctuary and later on in its permanent structure of the Temple. Any man or woman who was spiritually impure could not enter the sacred walls of the House of G-d. Nor could such a person consume the sacrificial parts that had to be consumed in a state of ritual purity. Today, the laws of tumah and taharah have unfortunately limited application to the contemporary Jew upon the destruction of the Temple. However it still remains ever-relevant to a kohein who is continually subject to these laws. The descendants of Aharon must be vigilant to avoid contamination with any object or subject that is impure or which transmits ritual impurity. This precludes him, for example, from entering a cemetery where he will come in close proximity to the graves or to entering a morgue etc In short, the kohein cannot have anything to do with death or impurity. So much so, that should a kohein kill another person, he becomes unqualified to bless the congregation in Birchas Kohanim, priestly blessings.
    [Show full text]
  • ¡Nao I.11 .Uüw.Flhrts Ef... Rb» a Il En I. L
    fix a mw s ,r: ef... r .11 .uüw.flhrts‘ ¡nao I ; fix.L... , b» a Il En I. l aii?- «Wwflnrzk... BOLETIN DE LA ACADEMIA NACIONAL DE LA HISTORIA XXXIX 1966 Academia Nacional de la Historia San Martín 336 Buenos Aires Argentina BOLETÍN DE LA ACADEMIA NACIONAL DE LA HISTORIA Volumen XXXIX (1966) COMISIÓN DE PUBLICACIONES Director: Dr. José Luis Molinari Asesores: Dr. Milcíades A. Vígnati Prof. Ricardo Piccirilli Cnel. Augusto G. Rodríguez Dr. Ernesto I. Fine Mesa Directiva de la Academia Nacional de la Historia (1964 — 1966) DR. RIcARDO ZORRAQUíN BEcÚ Presidente DR. MILcíADEs ALEJO VIGNATI SR. RICARDO PIccIRILLI Vicepresidente 24’ Vicepresidente 1° DR. JOSÉ LUIs MOLINARI DR. ERNESTO J. FrrrE Tesorero Secretario SR. GUILLERMO GALLARDO CNIEL. AUGUSTO G. RODRÍGUEZ Protesorero Prosecretario ACADÉMICOS DE NÚMERO (*) DR. ENRIQUE RUIz-GUIÑAzÚ . .. 1921 DR. LEONcIO GIANELLO DR. ARTURO CAPDEvILA 1922 CORONEL AUGUSTO G. RODRícUEz 1955 DR. MIcUEL ANGEL CÁRcANO 1924 . ROBERTO LEvILLIER . .. 1955 DR. BENJAMIN VILLEGAS DR. ENRIQUE M. BARBA . .. 1955 BAsAvILBAsO 1926 . RICARDO ZORRAQUÍN BEcÚ .. 1955 DR. ENRIQUE DE GANDIA . .. 1930 . ARMANDO BRAUN MENÉNDEZ 1957 DR. MILcíADEs ALEJO VIGNATI . 1930 . JOSE LUIs MOLINARI . .. DR. JOSÉ IMBELLONI . 1937 . ATILIO CORNEJO . .. .°°‘<F".°" P9P!‘ R. l’. CUILLERRIO FURLONc . CARLOS R. MELO . .. CARDIFF S. J. .. 1938 SR. José A. ORíA . .. 1939 . EDMUNDO CORREAs NMNMNNMHHHH . BONIFACIO DEL CARRIL . .. SR. RICARDO R. CAILLEr-BOIs .. 1942 “QPPWPFPPWH? . ROBERTO ETCHEPAREBORDA .. SR. JULIO CÉSAR RAI-TO DE LA RETA . JULIO CÉSAR GONZÁLEZ SR. RICARDO PIccIRILLI . JOsE MARIA MARILUz CAP. DE NAvíO CONT. HUMBERTO URQUIJO . 1960 F. BURzIO . D . ERNESTO J. FITTE . S.E. CARDENAL DR. ANTONIO CAc­ SR. GUILLERMO GALLARDO .
    [Show full text]
  • Jewish Law Research Guide
    Cleveland State University EngagedScholarship@CSU Law Library Research Guides - Archived Library 2015 Jewish Law Research Guide Cleveland-Marshall College of Law Library Follow this and additional works at: https://engagedscholarship.csuohio.edu/researchguides Part of the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Cleveland-Marshall College of Law Library, "Jewish Law Research Guide" (2015). Law Library Research Guides - Archived. 43. https://engagedscholarship.csuohio.edu/researchguides/43 This Web Page is brought to you for free and open access by the Library at EngagedScholarship@CSU. It has been accepted for inclusion in Law Library Research Guides - Archived by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Home - Jewish Law Resource Guide - LibGuides at C|M|LAW Library http://s3.amazonaws.com/libapps/sites/1185/guides/190548/backups/gui... C|M|LAW Library / LibGuides / Jewish Law Resource Guide / Home Enter Search Words Search Jewish Law is called Halakha in Hebrew. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life. Home Primary Sources Secondary Sources Journals & Articles Citations Research Strategies Glossary E-Reserves Home What is Jewish Law? Need Help? Jewish Law is called Halakha in Hebrew. Halakha from the Hebrew word Halakh, Contact a Law Librarian: which means "to walk" or "to go;" thus a literal translation does not yield "law," but rather [email protected] "the way to go". Phone (Voice):216-687-6877 Judaism classically draws no distinction in its laws between religious and Text messages only: ostensibly non-religious life 216-539-3331 Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities.
    [Show full text]
  • Defining Purity and Impurity Parshat Sh’Mini, Leviticus 6:1- 11:47| by Mark Greenspan “The Dietary Laws” by Rabbi Paul S
    Defining Purity and Impurity Parshat Sh’mini, Leviticus 6:1- 11:47| by Mark Greenspan “The Dietary Laws” by Rabbi Paul S. Drazen, (pp.305-338) in The Observant Life Introduction A few weeks before Passover reports came in from the Middle East that a cloud of locust had descended upon Egypt mimicking the eighth plague of the Bible. When the wind shifted direction the plague of locust crossed over the border into Israel. There was great excitement in Israel when some rabbis announced that the species of locust that had invaded Israel were actually kosher! Offering various recipes Rabbi Natan Slifkin announced that there was no reason that Jews could not adopt the North African custom of eating the locust. Slifkin wrote: “I have eaten locusts on several occasions. They do not require a special form of slaughter and one usually kills them by dropping them into boiling water. They can be cooked in a variety of ways – lacking any particular culinary skills I usually just fry them with oil and some spices. It’s not the taste that is distinctive so much as the tactile experience of eating a bug – crunchy on the outside with a chewy center!” Our first reaction to the rabbi’s announcement is “Yuck!” Yet his point is well taken. While we might have a cultural aversion to locusts there is nothing specifically un-Jewish about eating them. The Torah speaks of purity and impurity with regard to food. Kashrut has little to do with hygiene, health, or culinary tastes. We are left to wonder what makes certain foods tamei and others tahor? What do we mean when we speak about purity with regard to kashrut? The Torah Connection These are the instructions (torah) concerning animals, birds, all living creatures that move in water and all creatures that swarm on earth, for distinguishing between the impure (tamei) and the pure (tahor), between living things that may be eaten and the living things that may not be eaten.
    [Show full text]
  • Mikveh and the Sanctity of Being Created Human
    chapter 3 Mikveh and the Sanctity of Being Created Human Susan Grossman This paper was approved by the CJLS on September 13, 2006 by a vote of four- teen in favor, one opposed and four abstaining (14-1-4). Members voting in favor: Rabbis Kassel Abelson, Elliot Dorff, Aaron Mackler, Robert Harris, Robert Fine, David Wise, Daniel Nevins, Alan Lucas, Joel Roth, Myron Geller, Pamela Barmash, Gordon Tucker, Vernon Kurtz, and Susan Grossman. Members voting against: Rabbi Leonard Levy. Members abstaining: Rabbis Joseph Prouser, Loel Weiss, Paul Plotkin, and Avram Reisner. Sheilah How should we, as modern Conservative Jews, observe the laws tradition- ally referred to under the rubric Tohorat HaMishpahah (The Laws of Family Purity)?1 Teshuvah Introduction Judaism is our path to holy living, for turning the world as it is into the world as it can be. The Torah is our guide for such an ambitious aspiration, sanctified by the efforts of hundreds of generations of rabbis and their communities to 1 The author wishes to express appreciation to all the following who at different stages com- mented on this work: Dr. David Kraemer, Dr. Shaye Cohen, Dr. Seth Schwartz, Dr. Tikva Frymer-Kensky, z”l, Rabbi James Michaels, Annette Muffs Botnick, Karen Barth, and the mem- bers of the CJLS Sub-Committee on Human Sexuality. I particularly want to express my appreciation to Dr. Joel Roth. Though he never published his halakhic decisions on tohorat mishpahah (“family purity”), his lectures and teaching guided countless rabbinical students and rabbinic colleagues on this subject. In personal communication with me, he confirmed that the below psak (legal decision) and reasoning offered in his name accurately reflects his teaching.
    [Show full text]
  • Kashering Keilim: Back to Basics Rabbi Moshe Grebenau
    Kashering Keilim: Back to Basics Rabbi Moshe Grebenau Once a utensil has been used to cook something that is not Kosher it needs to be Kashered. A common example is buying a used utensil from a non-Jew. When a utensil is bought from a non-Jew it must be Kashered and Toiveled (placed in the Mikva). Unlike putting utensils in the Mikvah, Kashering a pot has to do with physical cleanliness. When a utensil is placed in the Mikva the status it attains is entirely Halachic in nature and has nothing to do with the physical makeup of the pot. But before a pot can be placed in the Mikvah it must be clean. One level of cleanliness is actual food matter that can be seen on the surface of the pot; this must be cleaned off. The second level of cleanliness, which we will focus on tonight, is the food matter that is absorbed into the walls of the pot during previous food preparation. The source for this idea is a Parsha in the Torah at the end of Bamidbar (31:21- 24). Bnei Yisroel defeats Midyan and collects a great deal of spoils. Some of the spoils are cooking utensils and Hashem includes instructions to Bnei Yisroel on how to prepare the utensils before they are used. Most Rishonim understand that this was an explanation to Bnei Yisroel of the above idea. Since the people of Midyan had previously used these utensils for non-Kosher animals and Basar B’Chalav etc. there were remnants of the tastes in the walls of the utensils.
    [Show full text]
  • Niddah 2.0: Jewish Menstrual Purity in the Internet Age
    Niddah 2.0: Jewish Menstrual Purity in the Internet Age Master‘s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of Near Eastern and Jewish Studies Professor Sylvia Barack Fishman, Advisor Professor Ellen Smith, Advisor In Partial Fulfillment of the Requirements for Master‘s Degree by Ariella Sara Lis February 2011 Copyright by Ariella Sara Lis © 2011 Acknowledgments I would like to thank my advisors, Professor Sylvia Barack Fishman and Professor Ellen Smith for their patience, support, wisdom, and guidance throughout this project. I would also like to thank my parents, Lisa and Hannan Lis for listening to my complaints, concerns, and moments of less than calm nerves throughout the writing and research process. I would also like to thank Meredith Butler, close friend and fellow NEJS grad student for reminding me that yes – I can do this, and yes, what I have to say is quite valuable. Finally, I would like to thank my fiancé Tzvi Moshe Raviv, who found the time to support me, read my many drafts, listen to my ideas, cope with my increasing stress level, and even ask me to marry him. iii ABSTRACT Niddah 2.0: Jewish Menstrual Purity in the Internet Age A thesis presented to the Department of Near Eastern and Judaic Studies Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Ariella Sara Lis This thesis analyzes web based tools created by the Orthodox Jewish community to support women in their observance of Jewish menstrual purity ritual practice (JMPR). JMPR is a ritual derived from the Israelite Temple cult conditions of purity.
    [Show full text]