DOCSLIB.ORG

Appropriating and Applying R. Ethan Tucker, Mechon Hadar . בבלי נדה סו

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Appropriating and Applying R. Ethan Tucker, Mechon Hadar . בבלי נדה סו Session 6: Appropriating and Applying R. Ethan Tucker, Mechon Hadar בבלי נדה סו. אמר רבא: תבעוה לינשא ונתפייסה - צריכה שתשב שבעה נקיים. רבינא איעסק ליה לבריה בי רב חנינא, א"ל: סבר ליה מר למכתב כתובה לארבעה יום? א"ל: אין. כי מטא לארבעה - נטר עד ארבעה אחרינא, איעכב שבעה יומי בתר ההוא יומא. א"ל: מאי האי? א"ל: לא סבר לה מר להא דרבא, דאמר רבא: תבעוה לינשא ונתפייסה - צריכה לישב שבעה נקיים א"ל: אימר דאמר רבא - בגדולה דקחזיא דמא, אבל בקטנה דלא חזיא דמא - מי אמר? א"ל: בפירוש אמר רבא ל"ש גדולה לא שנא קטנה. גדולה טעמא מאי - משום דמחמדא, קטנה נמי מחמדא. Talmud Bavli Niddah 66a Said Rava: If she was asked to be married and agreed, she must wait seven days [shiv’a neki’im]. Ravina arranged his son’s wedding at the house of Rav Hanina [other versions: Haviva]. R. Hanina said to Ravina: Does the Master intend to write the ketubah for Wednesday? He said: yes. When Wednesday came, he waited until the following Wednesday, delaying seven days after the original day. R. Hanina said to him: What is this about? Ravina said: Does not the Master hold like the teaching of Rava?...R. Hanina answered: Rava indeed said what he said about an adult woman, who sees blood. But when did he ever say anything about a minor who does not see blood? [Ravina’s son’s bride was a minor.] He said to him: Rava was explicit that there is no difference between adults and minors: Why does this rule apply to adults? Because she feels desire. The minor also feels desire! בבלי יבמות לז: ...רב כי איקלע לדרדשיר, ]מכריז[ ואמר: מאן הויא ליומא? ורב נחמן כי איקלע לשכנציב, ]מכריז[ ואמר: מאן הויא ליומא?...והאמר רבא: תבעוה לינשא ונתפייסה - צריכה לישב שבעה נקיים! רבנן שלוחייהו הוו משדרי ומודעי להו. ואיבעית אימא: לרבנן יחודי בעלמא הוא דמייחדי להו... Talmud Bavli Yevamot 37b …When Rav came to Dardeshir, he announced: Who wants to be with me for the day? When R. Nahman came to Shekhanetziv, he announced: Who wants to be with me for the day?...Didn’t Rava say: If she was asked to be married and agreed, she must wait seven days [shiv’a neki’im]? The rabbis would send messengers ahead and inform [the women that the rabbi was coming to town]. Alternatively: The rabbis were merely setting aside these women as designated for them [but were not sexual intimate with them]… בבלי נדה כ: ההיא אתתא דאייתא דמא לקמיה דרבי אלעזר, הוה יתיב רבי אמי קמיה, ארחיה, אמר לה: האי דם חימוד הוא. בתר דנפקה אטפל לה רבי אמי. א"ל: בעלי היה בדרך וחמדתיו, קרי עליה: +תהלים כה+ סוד ה' ליראיו. אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא, הוה יתיב רב עובדיה קמיה, ארחיה אמר לה: האי דם חימוד הוא. אמרה ליה לבריה: תא חזי כמה חכימי יהודאי! א"ל: דלמא כסומא בארובה? הדר שדרה ליה שתין מיני דמא, וכולהו אמרינהו, ההוא בתרא דם כנים הוה, ולא ידע, אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי; אמרה: יהודאי, בתווני דלבא יתביתו! 1 בעלי הנפש שער הספירה והבדיקה סימן ג ואשה שתבעוה להנשא ונתפייסה, אע"פ שבדקה עצמה אח"כ ומצאה טהור, צריכה שתשב שבעה נקיים אחר יום התביעה, וצריכה בדיקה תוך שבעה וטבילה בליל שמיני כשאר נדות הנוהגת עכשיו. מאי טעמא, משום דמחמדה ליום הנשואין ושמא ראתה טפת דם כחרדל ואבד...אך מצאתי בו צד הקל בענין אחר יותר משאר ראיות, דשאר ראיות צריכות הפסק טהרה...ובתביעה זו מצאנו אע"פ שלא הפרישה בטהרה בבדיקה סופרת שבעה...ממעשה דרבינא...קא חזינא הכא דלא הוה הפסק טהרה דהא לא סבירא להו דתבעי שבעה ואפילו הכי עלו לה לספירת שבעה. ואם תאמר אפילו בדיקה נמי לא עבוד כלל והיכא אשכחן נקיים בלא בדיקה? הא לא קשיא, כיון דסבירא לן סופן אע"פ שאין תחלתן, כי אתא בסוף שבעה אצרכה בדיקה ואטבלה, אלא הפסק טהרה קשיא. Ba’alei Hanefesh Sha’ar Hasefirah Vehabedikah #3, R. Avraham b. David of Posquieres, Provence, 12th c. If a woman was offered marriage and accepted, even if she checked herself and found no blood, she must wait seven blood-free days after the proposal. And she must check herself during these seven days and immerse on the eighth night like all other cases of niddah observed today [i.e., which follow the standards of zavah]. Why? Because she has desire in anticipation of the wedding, and perhaps a drop of blood the size of a mustard seed emerged and got lost…But there is one leniency with respect to this case as opposed to others. In other cases of the sighting of blood, a woman needs to check that she has stopped bleeding…but in the case of a proposal, even though she has not checked, she can count seven days…this is proven from the story about Ravina…it is clear from there that there was no check to verify the end of bleeding, since [R. Hanina] did not think there was any need to wait seven days, and nonetheless, the seven day count was valid! Perhaps you are bothered by the fact that there was no checking during the seven days, and it is impossible to have seven blood-free days without checking? That presents no difficulty: we hold that a single check during the seven days, whether at the beginning or the end, is sufficient. When [Ravina] finally came, the bride performed a check and then immersed. But there is no way to avoid the implication that a check to verify the end of bleeding is unnecessary. ראבי"ה ח"א - מסכת נדה סימן קפג ומספקא לי אב"י העזר"י אם יש לפרש...משום דמחמ]ד[א...פירוש מחמדת >בשעה שתובעין אותה לינשא>, ושמא ראתה טיפת דם כחרדל ולאו אדעתה...ולפי פירוש זה אם אמרה ברי לי וגם בדקתי עצמי ביום תביעה לא היתה צריכה שבעה נקיים...או שמא יש לפרש כשתבעוה לינשא צריכה שבעה נקיים שמא חימדה קודם שתבעה, הילכך כל אשה צריכה שבעה נקיים מתביעה ]ואילך[, שמא קודם תביעה יום או יומים חמדה ולא]ו[ אדעתה, והילכך צריכה שמשעת תביעה תבדוק לשבעה נקיים...ונראה בעיני כלישנא קמא...ועל ידי היה מעשה שנשאלתי עליה ודנתי עליה, ודנתיה כמו שכתבתי. Ra’aviah I:183, R. Eliezer b. Yoel, Germany, 12th c. I am uncertain if we should explain…“because she desires”…to mean that she has desire at the moment of the proposal, such that we are afraid that she will see a tiny drop of blood without realizing it…in which case if she says, “I know [that I did not bleed]” and “I checked myself on the day of the proposal [and found no blood]”, she does not need to wait seven days…Or, perhaps the phrase means that when they propose, she must wait seven days lest she have had desire before the proposal…in which case she must check for seven days after the proposal… The first alternative seems correct to me…and a case came to me where I was asked about this and I decided in accordance with this view. 2 תורת הבית הארוך בית שביעי שער שני, ה:, רשב"א, ספרד, המאה הי"ג ומסתברא דאינה צריכה הפסק טהרה ולא בדיקה כלל בימי הספירה לא בתחלתן ולא בסופן אלא כל שהמתינה ז' ימים אחר תביעה הרי זו טובלת וטהורה שהרי זו לא ראתה כלל ודי לך אם אתה חושש שמא ראתה ופסק הדם מיד ולא שתאסור אותה כרואה ודאית שמעיינה פתוח ואע"פ שאמרנו צריכה שתשב ז' נקיים לא נקיים ספורים בפנינו ואפילו בתחלתן או בסופן כשאר נקיים דזבה דעלמא קאמר אלא כל שלא הרגישה בדם תוך ז' נקיים קרינן בהו וכן נראה לי ממעשה דרבינא...שמעינן דרב חביבא לאו אדעתיה ומיסבר סבר דברתיה קטנה היא לא צריכה לישב כלל ולא אצרכה בדיקה לא הפסק טהרה ולא לבדיקת השבעה נקיים ורבינא נמי לא אתי עד לבתר כל הנהו שבעה ואפילו הכי לא אשכחן דאצרכה תו שבעה אחריני דאלמא בישיבת שבעה בלחוד הוא דסגי לה בלא הפסק טהרה ובלא בדיקה כלל...סוף דבר לא מצאתי עיקר לדברים אלו אלא שצריך לחוש לדבריהם זצ"ל Torah Habayit Ha’arokh VII:2, 5b, R. Shlomo b. Avraham Aderet, Spain, 13th c. It seems that she requires neither a check to verify the cessation of bleeding nor any checks during the seven days, neither at the beginning nor at the end. As long as she waits seven days after the proposal, she can immerse and is tehorah, since she did not see any blood and it is therefore sufficient to be concerned that she might have seen blood that stopped flowing immediately, but not to treat her like a woman that actually saw blood, whose flow is presumed to continue [until its cessation has been verified]…as long as she did not feel any blood during the seven days, they are considered blood-free, and this seems borne out by the story of Ravina…for R. Haviva paid no attention to this concern of waiting and assumed that a minor was not required to wait and therefore required no checking whatsoever. And even Ravina, who came seven days later did not require another seven day wait, revealing that it was sufficient to wait without any checks at all…I have not found any basis [for a position that would be strict in this matter] but one must be concerned for it… ר"ן על הרי"ף שבועות ד:, ר' נסים בן ראובן, ברצלונה, המאה הי"ד והני ז' ימים נקיים איכא מאן דאמר שצריכה הפסק טהרה ובדיקה בימי ספירה כאשה הרואה דם Ran on Rif Shevuot 4b, R. Nissim b. R. Reuven, Barcelona, 14th c.
Load more

Recommended publications
  • The Marriage Issue
    Association for Jewish Studies SPRING 2013 Center for Jewish History The Marriage Issue 15 West 16th Street The Latest: New York, NY 10011 William Kentridge: An Implicated Subject Cynthia Ozick’s Fiction Smolders, but not with Romance The Questionnaire: If you were to organize a graduate seminar around a single text, what would it be? Perspectives THE MAGAZINE OF THE ASSOCIATION FOR JEWISH STUDIES Table of Contents From the Editors 3 From the President 3 From the Executive Director 4 The Marriage Issue Jewish Marriage 6 Bluma Goldstein Between the Living and the Dead: Making Levirate Marriage Work 10 Dvora Weisberg Married Men 14 Judith Baskin ‘According to the Law of Moses and Israel’: Marriage from Social Institution to Legal Fact 16 Michael Satlow Reading Jewish Philosophy: What’s Marriage Got to Do with It? 18 Susan Shapiro One Jewish Woman, Two Husbands, Three Laws: The Making of Civil Marriage and Divorce in a Revolutionary Age 24 Lois Dubin Jewish Courtship and Marriage in 1920s Vienna 26 Marsha Rozenblit Marriage Equality: An American Jewish View 32 Joyce Antler The Playwright, the Starlight, and the Rabbi: A Love Triangle 35 Lila Corwin Berman The Hand that Rocks the Cradle: How the Gender of the Jewish Parent Influences Intermarriage 42 Keren McGinity Critiquing and Rethinking Kiddushin 44 Rachel Adler Kiddushin, Marriage, and Egalitarian Relationships: Making New Legal Meanings 46 Gail Labovitz Beyond the Sanctification of Subordination: Reclaiming Tradition and Equality in Jewish Marriage 50 Melanie Landau The Multifarious
    [Show full text]
  • SPIRITUAL JEWISH WEDDING Checklist
    the SPIRITUAL JEWISH WEDDING checklist created by Micaela Ezra dear friend, Mazal tov on your upcoming wedding! I am so happy you have found your way here. I have created this very brief “Spiritual Jewish Wedding Checklist” as a guide to use as you are planning your wedding. It evolved after a conversation with Karen Cinnamon of Smashing The Glass, in response to the need for more soulful Jewish wedding inspirations and advice online. So much of the organization (as essential as it is) can distract us from the true essence of the wedding day. I hope these insights and suggestions, can help keep you on track as you navigate the process, and that as a result, the day is as meaningful for you and your guests, as it is beautiful. I wish you an easy, joyful journey as you plan, and a sublime, euphoric wedding day! With love and Blessings, For more information, or to reach out, please visit www.micaelaezra.com www.ahyinjudaica.com ONE The lead up. What’s it all about? Get clear about what the meaning of the wedding is to you. Always have at the back of your mind the essence of what you’re working to- ward. It can help you to hold things in perspective. This is a holy and sacred day, in which two halves of a soul are reunited and with G-d’s blessing and participation. The rest is decoration. How Do You Want to Feel? Clearly define HOW YOU WANT TO FEEL at your wedding, and what you want your guests to feel.
    [Show full text]
  • Civil Enforcement of Jewish Marriage and Divorce: Constitutional Accommodation of a Religious Mandate
    DePaul Law Review Volume 45 Issue 2 Winter 1996 Article 7 Civil Enforcement of Jewish Marriage and Divorce: Constitutional Accommodation of a Religious Mandate Jodi M. Solovy Follow this and additional works at: https://via.library.depaul.edu/law-review Recommended Citation Jodi M. Solovy, Civil Enforcement of Jewish Marriage and Divorce: Constitutional Accommodation of a Religious Mandate, 45 DePaul L. Rev. 493 (1996) Available at: https://via.library.depaul.edu/law-review/vol45/iss2/7 This Comments is brought to you for free and open access by the College of Law at Via Sapientiae. It has been accepted for inclusion in DePaul Law Review by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. CIVIL ENFORCEMENT OF JEWISH MARRIAGE AND DIVORCE: CONSTITUTIONAL ACCOMMODATION OF A RELIGIOUS MANDATE INTRODUCTION When a Jewish couple marries, both parties sign an ornate docu- ment known as a ketubah. In layman's terms, the ketubah is the Jew- ish marriage license.' The majority of rabbis officiating a wedding will require the signing of a ketubah as part of the wedding ceremony. 2 Legal and Jewish scholars have interpreted the ketubah as a legally binding contract which sets out the guidelines for a Jewish marriage and divorce.3 Using this interpretation, a number of courts have re- quired that one party accommodate the other in following the speci- fied divorce proceedings that are mandated by Jewish law.4 The Jewish law requirements for a valid divorce are strict and often diffi- cult to enforce; namely, the law requires that a husband "voluntarily" give his wife a document called a get in order to dissolve the marriage according to traditional Jewish law.5 While the civil marriage contract alone binds the marriage in the eyes of the state, courts nonetheless have found the ketubah to be binding as well, and they have enforced both express and implied pro- visions of the ketubah in granting a civil dissolution of a marriage be- tween a Jewish couple.
    [Show full text]
  • Two Funerals and a Marriage: Symbolism and Meaning in Life Cycle Ceremonies Parashat Hayei Sarah, Genesis 23:1-25:18 | by Mark Greenspan
    Two Funerals and a Marriage: Symbolism and Meaning in Life Cycle Ceremonies Parashat Hayei Sarah, Genesis 23:1-25:18 | By Mark Greenspan “The Jewish Life Cycle” by Carl Astor (pp. 239) in The Observant Life Introduction If we set aside the chronological years attributed to Abraham in the Torah, we find that his life can be divided into three periods built around the three parshiot that tell his story. Lekh L‟kha (chapters 12-17) is Abraham's youth (even though the Torah says that he was 75 when he left for Canaan). Our forefather is called by God leave his childhood home, to set out on a journey of discovery, and to carve out a place for himself in a new home. Va-yera (chapters 18-22) tells the story of his middle years as a father and a leader. Abraham develops a more mature, if not more complicated, relationship with God both testing and being tested by God. Finally, in this week's Torah portion we see Abraham in the final years of his life. Parashat Hayei Sarah begins and ends with death. Our forefather thinks about his legacy for the future, purchasing his first piece of property in Canaan and seeing to his son's marriage. With these two acts, he becomes a partner in the fulfillment of God's promise of land and people. Parshat Hayei Sarah is about the life cycle; it contains two funerals and a marriage. It is about the transition from generation to generation. Our forefather looks back and sees that he has been “blessed with everything,” despite trials and tribulations.
    [Show full text]
  • Jewish Families and Mixed Marriage
    Double or Nothing? mn Double or published by university press of new england hanover and london po po Nothing? Jewish Families and Mixed Marriage Sylvia Barack Fishman BRANDEIS UNIVERSITY PRESS nm Brandeis University Press Published by University Press of New England, 37 Lafayette St., Lebanon, NH 03766 © 2004 by Brandeis University Press All rights reserved Printed in the United States of America 54321 Library of Congress Cataloging-in-Publication Data Fishman, Sylvia Barack, 1942– Double or nothing? : Jewish familes and mixed marriage / Sylvia Barack Fishman. p. cm.—(Brandeis series in American Jewish history, culture, and life) (Brandeis series on Jewish Women) Includes bibliographical references and index. ISBN 1–58465–206–3 (cloth : alk. paper) 1. Interfaith marriage—United States. 2. Jews—United States—Social conditions. 3. Jewish families—United States. I. Title. II. Series. III. Series: Brandeis series on Jewish women HQ1031.F56 2004 306.84Ј3Ј0973—dc22 2003021956 Brandeis Series in American Jewish History, Culture, and Life Jonathan D. Sarna, Editor Sylvia Barack Fishman, Associate Editor Leon A. Jick, 1992 The Americanization of the Synagogue, 1820–1870 Sylvia Barack Fishman, editor, 1992 Follow My Footprints: Changing Images of Women in American Jewish Fiction Gerald Tulchinsky, 1993 Taking Root: The Origins of the Canadian Jewish Community Shalom Goldman, editor, 1993 Hebrew and the Bible in America: The First Two Centuries Marshall Sklare, 1993 Observing America’s Jews Reena Sigman Friedman, 1994 These Are Our Children: Jewish
    [Show full text]
  • Kol Isha.Dwd
    5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 86 - KOL ISHA OU ISRAEL CENTER - SPRING 2018 A] STRUCTURE The different areas of halacha which are comprised in kol isha: 1. The woman’s issues:- (i) Pritzut/Tzniut - issues of personal dignity and singing in public. (ii) Lifnei Iver - not to directly cause men to commit aveira. (iii) Ahavat Re’im - sensitivity to men’s feelings. 2. The man’s issues:- (i) Saying divrei Torah and davening etc. whilst listening to a woman’s voice. (ii) Listening to a woman’s singing to derive sensual pleasure. (iii) Ahavat Re’im - sensitivity to women’s feelings. B] THE SUGYA IN SOTAH: SINGING AND KALUT ROSH hab hbgu hrcd hrnz :;xuh cr rnt ////// wudu ihh u,ah tk rhac :rntba ',ut,anv ,hcn rhav kyc - ihrsvbx vkycan /whb,n 1. tv hnen tv hkuyck ?vbhn tepb htnk /,rugbc atf - hrcd hbgu hab hrnz 't,umhrp - /jn vyux The Mishna in Sotah deals with the loss of ‘song’ from the Jewish world after the Churban. The Gemara then discusses different types of responsive song. If the men lead the song and the women are listening and responding, that is labelled ‘pritzut’ (the opposite of tzniut). But if the women are leading the song and the men responding, that is compared to a destructive fire. Although the first case is not good, the second is far worse! vurg vatc kueu ohabv kuek ock ohb,ub ohabtv utmnbu uhrjt ,ubgk rnznv ,t gunak ubzt vyn vbugva hpk - ,rugbc atf 2.
    [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]
  • Excerpt from Turning Points in Jewish History by Marc Rosenstein (The Jewish
    Excerpt from Turning Points in Jewish History by Marc Rosenstein (The Jewish Publication Society, July 2018) The 50% of the Jewish Nation Almost Completely Unmentioned in Jewish History For the vast majority of Jewish history, the 50% of the Jewish nation who are of the female gender are almost completely unmentioned. This glaring omission can be attributed to two factors: 1) Even being a “people that dwells apart,” the Jews have been influenced by their gentile environment in every age. For most of its history, human society has been patriarchal….and by and large Jewish life has reflected the male-dominated culture of surrounding societies. 2) Men also oversaw the recording and transmitting of information about history and social norms. Thus, regardless of women’s actual roles in life and leadership, the documents we have from and about the past were written by men, about men, and for men. The extent of women’s contributions may have been lost or suppressed along the way…. A number of Jewish women are often mentioned to exemplify women’s important roles in various periods. However, the list [here] is short, suggesting these are the exceptions that prove the rule: • The Matriarchs (Genesis 12-35). Sarah, Rebekah, Rachel, and Leah each played an important role in steering the historical drama of the first three Israelite generations; both Sarah and Rebekah, for example, upended the established patriarchal system by causing the younger son to be favored over the first-born in carrying the family spiritual inheritance (Genesis 21 and 27 respectively). • The Hebrew midwives, and then Moses’ mother and sister and Pharaoh’s daughter, outsmarted Pharaoh’s decree to kill all Israelite male babies, thereby saving Moses’ life and playing a pivotal role in the redemption story (Exodus 1-2).
    [Show full text]
  • A Secular Jewish Wedding Ceremony and Ketubah Signing
    A Secular Jewish Wedding Ceremony and Ketubah Signing Knot Note: Some names and information have been redacted for the couple’s privacy. The Ketubah Signing Ceremony Celebrant: Please gather around for this “ceremony before the ceremony”… signing of the Ketubah and the New York marriage license. Bride and Groom, in this quiet moment before your public wedding ceremony begins, those closest to you are here to witness the signing of the important documents that make this day a once-in-a-lifetime moment for you both. As you become legally husband and wife, we delight in your happiness, and we wish you only good things to come as you face life together. This beautiful Ketubah has these words for you today…words that you will see every day after you hang it in your home. I ask Groom’s father to read the words. Groom’s father reads the Ketubah Celebrant: I ask you both to sign the Ketubah as the first ceremonial act of your wedding day celebration. You two sign. Now I ask your parents to sign the Ketubah. Your parents sign. And I sign it as well. I sign. The legal document issued by the City of New York makes your marriage legal in the eyes of government and society at large. With the legal status of marriage come many rights and responsibilities which will enhance your life and also contribute to the stability and richness of the world around you. This document calls for the bride and groom’s signature. You two sign. And the signatures of two of witnesses, Andy Bock and Stacey Grippa.
    [Show full text]
  • R-Manning-Kol-Isha.Pdf
    בסד [email protected] אברהם םנגני - 5778 " HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 86 - KOL ISHA OU ISRAEL CENTER - SPRING 2018 A]STRUcruRE The different areas of halacha which are comprised In kol isha: 1. The woman's Issues:- (1) PrilzutjTzniut - issues of personal dignity and singlng in public . fei Iver - not to directly cause men to commit aveiraח il) Ll) (Iii) Ahavat Re'im - sensitivityto men's feelings • . ng to a woman's voice ן he man's issues:- (1) Saying divrei Torah and davenlng etc. whilst listenז •2 (ii) Llsteni ~ g to a woman's slnging to derive sensual pleasure . (iiJ) Ahavat Re'im - sensltivity to women's feellngs • N SOTAH: SINGING AND KALUI ROSHז B] JHE SUGYA .1 םתני.' משבטלה סנדהריו - נטל שהיר מנתי המשואתת, שאנמר: בשיר לא שיתן ייו יגר' " .... אמר רב ירס:ף זמרי גברי יעני נשי - פרציותא, זמרי נשי ועני גברי - שאכ בנער.תר למיא נפקא מהני? לנטולי הא מקמל הא סרטהםח. er the Churhan. The Gemara then discussesוJewish worZd qf !וom t hןThe Mishna in Sotah dea/s with the /oss oj 'song ' r women are Zistening and responding, that is Zabe//ed !וdif.!erent types ojresponsive song. ljthe men /ead the song and t h 'pritzut' (the opposite ojtzniut). But ijthe women are leading the song and the men responding, that is compared to a destructive fire. A/though the first case is not good, the second is jar worse / .2 כאש בנעירת - ~פי פכגוונכ נכטס מrנו בפנכיגו ממ כנכrנכר בגונומ מחריו וננכSמו כמנפיס נומניס בנס נקונ סנפיס וקוב נמפב גורוב בדכמינ ן;:נ«יננני ו;ןו ~, 7J ונכ,גויר ממ יSרי כמם נכגכור.מ מנב rנכרי גנרי יבכנייו כםי קSמ פריSימ ים, דקוב נמפס גוריס מכנ מיכו נכ,פיר יSר, כ~ בן םמיז בנכrנכריס נכיטס מrנס ~קיב בפוכיס '''שר טוסה חם.
    [Show full text]
  • RITES of PASSAGE - MARRIAGE Starter: Recall Questions 1
    Thursday, January 28, 2021 RITES OF PASSAGE - MARRIAGE Starter: Recall Questions 1. What does a Sandek do in Judaism? 2. What is the literal translation of bar mitzvah? 3. A girl becomes a bat mitzvah at what age? 4. Under Jewish law, children become obligated to observe the what of Jewish law after their bar/bat mitzvah 5. What is the oral law? All: To examine marriage trends in the Learning 21st century. Intent Most: To analyse the most important customs and traditions in a Jewish marriage ceremony. Some: assess the difference in the approach on marriage in Jewish communities/ consider whether marriage is relevant in the 21 century. Key Terms for this topic 1. Adultery: Sexual intercourse between a married person and another person who is not their spouse. 2. Agunah: Women who are 'chained' metaphorically because their husbands have not applied for a 'get' or refused to give them one. 3. Ashkenazi Jew:A Jew who has descended from traditionally German-speaking countries in Central and Eastern Europe. 4. Chuppah: A canopy used during a Jewish wedding. It is representative of the couple’s home. 5. Cohabitation: Living together without being married. 6. Conservative: These are believers that prefer to keep to old ways and only reluctantly allow changes in traditional beliefs and practices. 7. Divorce: A legal separation of the marriage partners. 8. family purity: A system of rules observed by Jews whereby husband and wife do not engage in sexual relations or any physical contact from the onset of menstruation until 7 days after its end and the woman has purified herself at the mikvah.
    [Show full text]
  • Traditional Ketubah Text, from Chabad.Org the Following Is The
    Traditional Ketubah text, from Chabad.org The following is the basic traditional Ketubah Text. English Text: On the [...] day of the week, the [...] day of the [Hebrew] month of [...], the year [...] after the creation of the world, according to the manner in which we count [dates] here in [wedding location], the bridegroom [...] son of [...] said to this [...] daughter of [...], “Be my wife according to the law of Moses and Israel. I will work to honor, feed and support you in the custom of Jewish men, who work, honor, feed, and support their wives faithfully. I will give you the settlement of [...] silver zuzim, which is due you according to [...] law, as well as your food, clothing, necessities of life, and conjugal needs, according to the universal custom.” Ms. [...] agreed, and became his wife. This dowry that she brought from her father’s house, whether in silver, gold, jewelry, clothing, home furnishings, or bedding, Mr. [...], our bridegroom, accepts as being worth [...] silver pieces (zekukim). Our bridegroom, Mr. [...] agreed, and of his own accord, added an additional [...] silver pieces (zekukim) paralleling the above. The entire amount is then [...] silver pieces (zekukim). Mr. [...] our bridegroom made this declaration: “The obligation of this marriage contract (ketubah), this dowry, and this additional amount, I accept upon myself and upon my heirs after me. It can be paid from the entire best part of the property and possessions that I own under all the heavens, whether I own [this property] already, or will own it in the future. [It includes] both mortgageable property and non-mortgageable property.
    [Show full text]