DOCSLIB.ORG

Theorybin Edits 6/17/2018 Mishna-Talmud Page 1 of 326 MISHNA Eighteen Treatises from the Mishna, by the Rev. D. A. Desola and Re

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Theorybin Edits 6/17/2018 Mishna-Talmud Page 1 of 326 MISHNA Eighteen Treatises from the Mishna, by the Rev. D. A. Desola and Re MISHNA Eighteen Treatises from the Mishna, by the Rev. D. A. DeSola and Rev. M. J. Raphall, London: Sherwood, Gilbert, and Piper, Paternoster Row. [1843] London: Printed by Joan Wertheimer and Co., Circus Place, Finsbury Circus Scanned, proofed and formatted by John Bruno Hare at sacred-texts.com , January 2009. Theorybin author’s note: Eighteen Treatises of 62 are from the Mishna, these are Man’s Laws, and not always Torah Laws. They are answers to specific questions followed by the rabbinical quorum. Indexing and numeral edits by theorybin.com 1. TREATISE BERACHOTH: Pages 03 - 14 Regulating the daily prayers and the ritual of Divine worship 4. TREATISE KILAIM: Pages 14 - 30 Derived from, and enforcing the divine commands. – (Lev 19:19; Deut 22:9, 11) 12. TREATISE SABBATH: Pages 31 - 64 Precepts for the due observance of the Sabbath-Day 13. TREATISE ERUBIN: Pages 64 – 86 The combination of places and of limits 14. TREATISE PESACHIM: Pages 86 – 111 Passover Festival and the sacrifice of the Paschal Lamb on the 14 th of Nissan. 16. TREATISE YOMAH: Pages 112 - 114 The Day of Atonement 17. TREATISE SUCCAH: Pages 114 - 127 Festival of Tabernacles 18. TREATISE YOM TOB: Pages 127 - 137 The Festival Preparation 19. TREATISE ROSH HASHANAH: Pages 138 - 148 Festival of the New Year 20. TREATISE TAANITH: Pages 148 - 159 Observations of the Fasts 21. TREATISE MEGUILLAH: Pages 159 - 169 The roll of the Book of Esther 22. TREATISE MOED KATAN: Pages 169 - 177 The middle days of Festivals 23. TREATISE YEBAMOTH: Pages 177 - 212 Laws relating to unsuitable Marriages 24. TREATISE KETUBOTH: Pages 212 - 247 Marriage contracts, dowries, settlements, rights, duties and obligations 28. TREATISE GITTIN: Pages 248 - 271 Document legally dissolving a marriage 29. TREATISE KEDUSHIN: Pages 271 - 285 Betrothing or damages; the rights of persons and things 42. TREATISE CHOLIN: Pages 286 - 314 Regulations in respect to the killing or slaughtering for domestic use 61. TREATISE YADAIM: Pages 316 - 326 Purifying the hands and feet from uncleanness Theorybin edits 6/17/2018 Mishna-Talmud Page 1 of 326 This text is in the public domain in the US because it was published prior to 1923. _____ PREFACE. THE circumstances which gave rise to the translation of the following portions of the Mishna, deserve a brief record in the annals of Jewish History, and are as follows:-- During one of the public discussions that took place at the vestry hoard of the Sphardim Synagogue, on the subject of revising the liturgy used in that Synagogue, and for improving its Public Worship, the opponents to alteration took shelter under the authority of the Mishna, and this led the advocates of improvement to express their long entertained doubts as to the divinity of the Oral Law. These gentlemen, on being taunted with using arguments derived from partial extracts furnished by Christian writers, urged the necessity of being supplied with an English translation from persons of their own faith. In consequence of this application, the meeting passed a resolution authorizing the Rev. D. A. De Sola to translate the Mishna. Mr. De Sola having at the same time been empowered to call in a coadjutor, made choice of the Rev. M. J. Raphall, and the following translation (comprising such parts of the work as more immediately relate to Israel in their present dispersion) is the production of their joint labours. [*1] There can be no doubt that to the Israelite, who believes in the divinity of an Oral Law-- who thinks the salvation of his soul depends on such belief--but to whom the Mishna in the Hebrew is a sealed book--there can be no doubt that to such a man, if he be rational as well as pious, the present translation must be highly acceptable, as mere belief in the contents of a book not understood can confer no claim to heavenly reward. To his co- religionist, equally unacquainted with the Hebrew, who thinks that a doctrine involving the soul's salvation or perdition should rest, not on presumptive but on demonstrative proof, and whose scepticism is grounded on the expressive silence of God, of Moses, and of the Prophets, as to the existence of two divine codes--equally acceptable to him must be a publication which throws light on a subject of such deep spiritual interest. And as the entire Mishna has been translated by our continental brethren into German, it is to be hoped that the whole will be rendered into English for the enlightenment of the British Jew, who will thereby be enabled to read a book said to contain God's explanation of the Written Law. We find the holy pages of the Pentateuch, the Prophets, and the Hagiography, open for his instruction, comfort, and consolation; and the same free access should be given to pages containing so large a portion of the Oral Law, for which a Divine origin is also claimed. Tebet, 5603.--December, 1842. Footnotes ^0:1 The Treatise Nidda not being suited to the refined notions of the English reader, has not been printed; and for the same reason the Hebrew in some places has been substituted for the English. In Treatise Yebamoth it has been deemed necessary to omit, for similar reasons, chapters 6. and 8., as well as several sections in the same Treatise; the omissions being indicated by asterisks. Theorybin edits 6/17/2018 Mishna-Talmud Page 2 of 326 1. TREATISE BERACHOTH : Pages 03 - 14 Regulating the daily prayers and the ritual of Divine worship Chapter 1 pg 03: From what time is the shm` to be said in the evening Chapter 2 pg 04: A man who is reading in the Torah Chapter 3 pg 06: He whose dead lieth before him Chapter 4 pg 07: The morning prayer may be said until noon Chapter 5 pg 08: Men are not to stand up and pray, except with profound humility Chapter 6 pg 09: What blessing must be said for fruit Chapter 7 pg 10: Three men who have eaten together Chapter 8 pg 11: The following are the points relating to meals Chapter 9 pg 12: He who sees a place wherein wonders were wrought unto Israel CHAPTER 1. section 1. From what time is the shm` [*1] to be said in the evening? From the time the priests [*2] again enter [the sanctuary] to eat their heave offerings, until the close of the first watch [*3] [of the night]. Such is the dictum of R. Eleazar; but the sages say, "until midnight." Rabbon Gamaliel saith, "until the break of dawn." It happened [once] that his sons returned from a banquet [after midnight]. They said to him, "We have not yet said the shm`." He replied, "If the day is not yet dawned, ye are bound to say it: and," added he, "not only in this [instance], but every [duty the performance of which] the sages say [is limited] to midnight only, the legal obligation does not cease until the break of dawn. [Thus in] the burning of the fat and members [of sacrifices] the legal obligation [is in force] till break of dawn. And all [offerings] which must be eaten the slime day [they have been brought] the legal obligation [extends] until the break of dawn." Such being the case, why do the sages say "until midnight" only? To withhold man from transgression. section 2. From what time is the shm` to be said in the morning? From the time man can distinguish between blue and white. R. Eleazar saith, "between blue and leek-green." And it may be said, "until the sun shines forth [over the mountain tops]." R. Joshua saith, "until the third hour," [*4] for such is the habit of royal princes who rise at the third hour. He who says the shm` after that time loses nothing, [but is] like any man who reads in the Torah. section 3. Beth [the school of] Shammai hold, that in the evening, men are to recline when they say the shm`, and in the morning, they are to stand upright; for it is said, "when thou liest down, and when thou risest up." [*5] But Beth Hillel hold, that every man is to say it his own way, [in what posture] he pleases, for it is said, "when thou walkest by the way." [*6] Such being the case, why [then] is it said, "when thou liest down, and when thou risest up"? The meaning is, at the time when mankind is in the habit to lie down, and at the time when mankind is in the habit to rise. R. Tarphon said, "Once I came along the road, and reclined, in order to say the shm`, according to the dictum of Beth Shammai; but I exposed myself to danger from robbers." They [the sages] Theorybin edits 6/17/2018 Mishna-Talmud Page 3 of 326 answered him, "Thou wast guilty against thyself [deserving of death] because thou didst violate the decision of Beth Hillel." section 4. In the morning, two benedictions are said before [the shm`] and one after it; and in the evening, two benedictions before and two after it, one long and one short. [*7] Where they, the sages, have adopted the long [form] no man is authorised to shorten [use the short form]; and where they have adopted the short form no man is authorised to lengthen [use the long form]. [Where they] close [with a benediction] no man is authorised not [so] to close: and [where they do] not close [with a benediction] no man is authorised [so] to close.
Load more

Recommended publications
  • Common Law and Jewish Law. the Diasporic Principle of Dina De-Malkhuta Dina
    Behemoth. A Journal on Civilisation 2008, 2 (39–53) Common Law and Jewish Law. The Diasporic Principle of dina de-malkhuta dina Sylvie Anne Goldberg Abstract Medieval rabbis conceived of a legal framework for the relations between Jews and non-Jews according to a principle: dina de-malkhuta dina , ‘the Law of the Kingdom is Law.’ This framework depended on the fact that Jews were living in Galut, Diaspora. Thus, the notion of Diaspora, which in the last century came to be used to refer to the fate of migrants in general, bears a dual legal connotation in Judaism. This article tries first, by tracing back the origin of the word “galut” or “golah” (translated as “exile”) in An- tiquity, to demonstrate how it is related to the core of Jewish definitions of the “present” as construed by Rabbinic Judaism. It then ventures across the boundaries of time and place to question the purely theolog- ical and particularly Jewish evolution of this concept. It is an attempt to apprehend the ways in which the evolution of the notion of Diaspora bears witness to the transformation of the history of the Jews. Keywords: Jerusalem; Diaspora; Exile; Jewishness; Law; dina de-malkhuta dina “And I spoke […] saying: ‘Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken concerning the nation that will not serve the king of Babylon? And hearken not unto the words of the prophets that speak unto you, saying: Ye shall not serve the king of Babylon, for they prophesy a lie unto you.
    [Show full text]
  • The Roman Province of Judea: a Historical Overview
    BYU Studies Quarterly Volume 36 Issue 3 Article 23 7-1-1996 The Roman Province of Judea: A Historical Overview John F. Hall Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Hall, John F. (1996) "The Roman Province of Judea: A Historical Overview," BYU Studies Quarterly: Vol. 36 : Iss. 3 , Article 23. Available at: https://scholarsarchive.byu.edu/byusq/vol36/iss3/23 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected]. Hall: The Roman Province of Judea: A Historical Overview p d tffieffiAinelixnealxAIX romansixulalealliki glnfin ns i u1uaihiihlanilni judeatairstfsuuctfa Published by BYU ScholarsArchive, 1996 1 BYU Studies Quarterly, Vol. 36, Iss. 3 [1996], Art. 23 the roman province judeaofiudeaofofjudea A historical overview john E hall the comingcoining of rome to judea romes acquisition ofofjudeajudea and subsequent involvement in the affairs of that long troubled area came about in largely indirect fashion for centuries judea had been under the control of the hel- lenilenisticstic greek monarchy centered in syria and known as the seleu- cid empire one of the successor states to the far greater empire of alexander the great who conquered the vast reaches of the persian empire toward the end of the fourth century
    [Show full text]
  • Mishpacha-Article-February-2011.Pdf
    HANGING ON BY A FRINGCOLONE:EL MORDECHAI FRIZIS’S MEMBERS COURAG THEEOUS LA SRESPONSET ACT OF THE TRIBE? FOR HIS COUNTRY OPEN MIKE FOR HUCKABEE SWEET SONG OF EMPATHY THE PRESIDENTIAL HOPEFUL ON WHAT FUELED HIS FIFTEENTH TRIP TO ISRAEL A CANDID CONVERSATION WITH SHLOIME DACHS, CHILD OF A “BROKEN HOME” LIFEGUARD AT THE GENE POOL HIS SCREENING PROGRAM HAS SPARED THOUSANDS FROM THE HORROR OF HIS PERSONAL LOSSES. NOW DOR YESHORIM’S RABBI YOSEF EKSTEIN BRAVES THE STEM CELL FRONTIER ON-SITE REPORT RAMALLAHEDUCATOR AND INNOVATOR IN RREALABBI YAAKOV TIME SPITZER CAN THES P.TILLA. FORM LIVA FISCESALLY RSOUNDAV STATE?WEI SSMANDEL’S WORDS familyfirst ISSUE 346 I 5 Adar I 5771 I February 9, 2011 PRICE: NY/NJ $3.99 Out of NY/NJ $4.99 Canada CAD $5.50 Israel NIS 11.90 UK £3.20 INSIDE The Gene Marker's Rabbi Yosef Ekstein of Dor Yeshorim Vowed that No Couple Would Know His Pain Bride When Rabbi Yosef Ekstein’s fourth Tay-Sachs baby was born, he knew he had two options – to fall into crushing despair, or take action. “The Ribono Shel Olam knew I would bury four children before I could take my self-pity and turn it outward,” Rabbi Ekstein says. But he knew nothing about genetics or biology, couldn’t speak English, and didn’t even have a high school diploma. How did this Satmar chassid, a shochet and kashrus supervisor from Argentina, evolve into a leading expert in the field of preventative genetic research, creating an Bride international screening program used by most people in shidduchim today? 34 5 Adar I 5771 2.9.11 35 QUOTES %%% Rachel Ginsberg His father, Rabbi Kalman Eliezer disease and its devastating progression, as Photos: Meir Haltovsky, Ouria Tadmor Ekstein, used to tell him, “You survived by the infant seemed perfect for the first half- a miracle.
    [Show full text]
  • The Crucifiable Jesus
    The Crucifiable Jesus Steven Brian Pounds Peterhouse Faculty of Divinity University of Cambridge This dissertation is submitted for the degree of Doctor of Philosophy February 2019 This thesis is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my thesis has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. It does not exceed the prescribed word limit for the relevant Degree Committee Steven Brian Pounds “The Crucifiable Jesus” Abstract: In recent decades, scholars have both used Jesus’ crucifixion as a criterion of historicity and employed the rhetoric of a “crucifiable Jesus”– suggesting that some historical reconstructions of Jesus more plausibly explain his crucifixion than others. This dissertation tests the grounds of these proposals, whilst offering its own reconstruction of a crucifiable Jesus. It first investigates primary source depictions of Roman crucifixion and focuses upon the offences for which crucifixions were carried out. As a first level conclusion, it determines that, in a formal sense, a bare appeal to crucifiability or to a criterion of crucifixion does not yield what it purports to deliver because a wide range of offences were punishable by crucifixion.
    [Show full text]
  • Passover and Firstfruits Chronology
    PASSOVER AND FIRSTFRUITS CHRONOLOGY Three Views Dating the Events From Yeshua’s Last Passover to Pentecost by Michael Rudolph Bikkurim: Plan or Coincidence? In the covenant given through Moses, God commanded the Israelites that when they came into the land God had given them, they were to sacrifice a sheaf of their bikkurim1 – their first fruits of the harvest – as a wave offering: “And the Lord spoke to Moses, saying, ‘Speak to the children of Israel, and say to them: ‘When you come into the land which I give to you, and reap its harvest, then you shall bring a sheaf of its firstfruits of your harvest to the priest.’” (Leviticus 23:9-10) This was to be done on “the day after the Sabbath,” and was to be accompanied by a burnt offering of an unblemished male lamb: “He shall wave the sheaf before the Lord, to be accepted on your behalf; on the day after the Sabbath the priest shall wave it. And you shall offer on that day, when you wave the sheaf, a male lamb of the first year, without blemish, as a burnt offering to the Lord.” (Leviticus 23:11-12) Then, in the New Covenant Scriptures, we read: “But now Messiah is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by man also came the resurrection of the dead. For as in Adam all die, even so in Messiah all shall be made alive. But each one in his own order: Messiah the firstfruits, afterward those who are Messiah’s at His coming.” (1 Corinthians 15:20-23) Are the references to “firstfruits” in both the New and Old Covenants coincidental, or are they God’s intricate plan for relating events across the span of centuries? In the sections which follow, this paper demonstrates that they are no coincidence, and that understanding the offering of firstfruits is prophetically important in the dating the events from Yeshua’s last Passover to the arrival of the Holy Spirit.
    [Show full text]
  • TRANSGENDER JEWS and HALAKHAH1 Rabbi Leonard A
    TRANSGENDER JEWS AND HALAKHAH1 Rabbi Leonard A. Sharzer MD This teshuvah was adopted by the CJLS on June 7, 2017, by a vote of 11 in favor, 8 abstaining. Members voting in favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Avram Reisner, and Iscah Waldman. Members abstaining: Rabbis Noah Bickart, Baruch Frydman- Kohl, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, and Paul Plotkin. שאלות 1. What are the appropriate rituals for conversion to Judaism of transgender individuals? 2. What are the appropriate rituals for solemnizing a marriage in which one or both parties are transgender? 3. How is the marriage of a transgender person (which was entered into before transition) to be dissolved (after transition). 4. Are there any requirements for continuing a marriage entered into before transition after one of the partners transitions? 5. Are hormonal therapy and gender confirming surgery permissible for people with gender dysphoria? 6. Are trans men permitted to become pregnant? 7. How must healthcare professionals interact with transgender people? 8. Who should prepare the body of a transgender person for burial? 9. Are preoperative2 trans men obligated for tohorat ha-mishpahah? 10. Are preoperative trans women obligated for brit milah? 11. At what point in the process of transition is the person recognized as the new gender? 12. Is a ritual necessary to effect the transition of a trans person? The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halkhhah for the Conservative movement.
    [Show full text]
  • Introduction to the Text
    Copyright © 2015, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction to the Text Wendy Laura Belcher This volume introduces and translates the earliest known book-length biography about the life of an African woman: the Gädlä Wälättä ̣eṭrosP . It was written in 1672 in an African language by Africans for Africans about Africans—in particular, about a revered African religious leader who led a successful nonviolent movement against European protocolonialism in Ethiopia. This is the first time this remark- able text has appeared in English. When the Jesuits tried to convert the Ḥabäša peoples of highland Ethiopia from their ancient form of Christianity to Roman Catholicism,1 the seventeenth- century Ḥabäša woman Walatta Petros was among those who fought to retain African Christian beliefs, for which she was elevated to sainthood in the Ethiopian Ortho- dox Täwaḥədo Church. Thirty years after her death, her Ḥabäša disciples (many of whom were women) wrote a vivid and lively book in Gəˁəz (a classical African language) praising her as an adored daughter, the loving friend of women, a de- voted reader, an itinerant preacher, and a radical leader. Walatta Petros must be considered one of the earliest activists against European protocolonialism and the subject of one of the earliest African biographies. The original text is in a distinctive genre called agädl , which is used to tell the inspirational story of a saint’s life, often called a hagiography or hagiobiography (de Porcellet and Garay 2001, 19).
    [Show full text]
  • Jewishness, Birth and Giyyur
    1 Zvi Zohar All Jews are Jews by Birth Biblical and Rabbinic Judaism agree, that anyone born to the appropriate Jewish parent – is Jewish. To most Jews, it sounds quite reasonable for Jewishness to derive from birth. However, such a determination is far from self-evident. Consider a counter-example: if a person was born on a kibbutz, and her two parents are members of the kibbutz, she is not automatically a member. Rather, upon reaching a certain age, she must decide if she wishes to apply for membership. If she applies, her application comes up for discussion by the kibbutz assembly, who then decide the matter by a vote. While it is reasonable to assume that a child born and grown on the kibbutz will be accepted for membership if she applies, it is not automatic. The important point (in the current context) is, that her membership is contingent upon at least two decisions: her decision to apply, and the assembly’s decision to accept her. In contrast, Jewishness is not contingent upon any person’s decision, but is regarded by tradition as a ‘fact of birth’. The sources of this self-understanding are very ancient: in the Bible, the Israelites are the “Children of Israel”, i.e., the lineal descendents of the Patriarch Jacob and his twelve sons. In the bible, then, the People of Israel are made up of persons born into a (very) extended family. Some notions accepted in Biblical times were abrogated or modified by the Oral Torah (Torah she- b’al peh); significantly, the concept of the familial nature of Jewishness was not only retained, but also even reinforced.
    [Show full text]
  • Tzedakah As the Defining Social Marker of Jewish Identity
    Tzedakah as the Defining Social Marker of Jewish Identity A. The Test of a True Jew: Check the Pocketbook B. Maimonides: Appealing to Jewish Genes – The Perfect “Pitch” “[God] has told you, human being, what is good and what Adonai requires of you: Nothing but to do justice (mishpat), to love kindness (hesed), and to walk humbly with your God.” (Micah 6:8) הִ גִיד לְָך ָאדָ ם מַ ה-ּטוֹב ּומָ ה-יְהוָה ּדוֹרֵ ׁש מִמְ ָך כִ י אִ ם- עֲׂשוֹתמִׁשְ טפָ וְַאהֲבַת חֶסֶ ד וְהַצְ נֵעַ לֶכֶת עִ ם- אֱֹלהֶ יָך. Noam Zion, Hartman Institute, [email protected] – excerpted form from Jewish Giving in Comparative Perspectives: History and Story, Law and Theology, Anthropology and Psychology. Book One: From Each According to One’s Ability: Duties to Poor People from the Bible to the Welfare State and Tikkun Olam Previous Books: A DIFFERENT NIGHT: The Family Participation Haggadah By Noam Zion and David Dishon LEADER'S GUIDE to "A DIFFERENT NIGHT" By Noam Zion and David Dishon A DIFFERENT LIGHT: Hanukkah Seder and Anthology including Profiles in Contemporary Jewish Courage By Noam Zion A Day Apart: Shabbat at Home By Noam Zion and Shawn Fields-Meyer A Night to Remember: Haggadah of Contemporary Voices Mishael and Noam Zion www.haggadahsrus.com 1 Our teachers have said: "If all troubles were assembled on one side and poverty on the other, poverty would outweigh them all." - Midrash Shemot Rabbah 31:14 "The sea of a mighty population, held in galling fetters, heaves uneasily in the tenements.... The gap between the classes in which it surges, unseen, unsuspected by the thoughtless, is widening day by day.
    [Show full text]
  • Laws and Customs About Challah
    LAWS AND CUSTOMS ABOUT CHALLAH In the Torah, there is a mitzvah that the rosh (head) of the dough be separated and given to the priests. Since the destruction of the Temple we have fulfilled this mitzvah by removing from the dough a small piece, about the size of an olive, before baking. This portion is burnt in the oven, both in lieu of giving it to the priests and also as a contemporary sacrifice. We diminish our joy in the memory of the destruction of the Temple. The word challah means dough, and refers specifically to the bread from which the dough has been separated. Separation of the Challah: The first portion of your kneading, you shall separate as a dough offering (challah)… In all your generations, give the first of your kneading as an elevated gift to G-d (Numbers 15:20-21) “Challah” is the piece of dough that is traditionally separated and consecrated to G-d every time we bake bread. The Separation of challah is one of the 613 mitzvot. As the challah is separated and thrown into the oven, the following blessing is recited: Baruch ata Adonai, Eloheinu melech ha-olam, asher kideshanu be- mitzvosav ve-tzivanu lehafrish challah min ha-isah. You are blessed, Lord our God, Sovereign of the world, Who made us holy with His commandments and commanded us to separate challah from the dough. If one has forgotten to separate the dough before the challah is baked, a piece can be broken off and burned later. Only breads made from five specific grains need be separated: wheat, barley, maize, spelt, and oats.
    [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]
  • Forgetting Decency at Yeshiva University Commuters Distressed
    THE OFFICIAL NEWSPAPER OF STERN COLLEGE FOR WOMEN AND SY SYMS SCHOOL OF BUSINESS The Yeshiva University OBSERVER WWW.YUOBSERVER.ORG VOLUME LXII ISSUE V JANUARY 2017/ TEVET 5777 Forgetting Decency at Yeshiva University Mindy Schwartz Managing Editor Ben Shapiro ended his widely attended speech at Yeshiva illness,” a view that was met with robust applause and cheers admittedly hostile actions towards him on CNN Headline news University on Monday night, December 5th, with a bold from the audience. constituted “deeply unladylike behavior?” More troubling still, statement: “I preach decency... If you act like a mentsch you where was this decency when many of the students in Lamport should be treated like a mentsch.” Shapiro’s claim of “mental illness” directly contradicts the laughed and clapped in response to his boast and his clever positions of the American Medical Association, the American witticism? Sitting in the audience, I felt utterly dumbfounded. Psychological Association, the American Medical Student Association, the American Public Health Association, the Kira Paley rightly pointed out Shapiro’s hypocrisy during the Decency? American Academy of Family Physicians, and the American ‘Q&A’ portion of the event. She asked, “At the end of the Academy of Pediatrics, all of whom believe that at least some speech you talked about how you preach decency...but you Ben Shapiro preaches a lot of things, but my big takeaway transgender people do possess a medical need for hormonal were clearly making jokes at the expense of transgender people. from his sermon: hypocrisy, both in his philosophy and—more and or surgical treatment.
    [Show full text]