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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. -
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. -
O Say Can You See
תרפש תודלות שת פ " א ברה י ו ס י רפש ו נ ג - ארש ב י ת שרדמה O Say Can You See And it came to pass, when Yitzchak had become old and his eyes dimmed from seeing… (Bereishis 27:1) There is broad and extensive Halachic discussion of blindness. One of the important topics is the permissibility of Chilul Shabbos in order to prevent someone from losing his sight. In this essay, we will discuss a number of the considerations of the Poskim. Chaza”l considered diseases of the eyes and eye injuries extremely serious. The Gemara in Avoda Zara 28b discusses this in some detail: R’ Zutra bar Tuvia said in the name of Rav: One may apply ointment to an “Ayin sheMarda”1 on Shabbos. [Those in attendance] thought that this is only true if the herbs [from which the ointment is prepared] were already crushed on the previous day [and therefore there would only be an Issur d’Rabbanan of Refua], but to crush them on Shabbos or to carry them [to bring them to the patient] through a Reshus haRabim [which are Issurim d’Oraisa] would not be permissible. [The reason they thought this was that the person was only in danger of losing his eyesight, not his life – Rashi]. One of the Rabbis, R’ Yaakov was his name, said to them – The ruling of R’ Yehuda was explained to me: It is even permissible to crush the herbs on Shabbos or carry them in a Reshus haRabim [as it is considered a matter of Pikuach Nefesh]. -
In Search of Memory: Towards an Understanding of the Baladhur by Rabbi Eliezer Brodt
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Hochschulschriftenserver - Universität Frankfurt am Main In Search of Memory: Towards An Understanding of the Baladhur By Rabbi Eliezer Brodt In a recent post at the Seforim blog, while reviewing R. Ovadiah Yosef's recent work, Chazon Ovadia, I wrote as follows: "R' Ovadiah Yosef is world famous for his unbelievable memory, resulting in a tremendous bekius. I once joked that he must have had someone develop a computer program and attach it to his brain to help him retain so much information and recall it at all times." To this, one anonymous commenter wrote as follows: "Actually, there is a (unconfirmed) shmu'a that R. Ovadya partook of the Jewish mythological memory-booster known as Balzar. It is mentioned in different sources as being very dangerous, but granted one survives, it leaves the one who ingested it with a superlative memory. (The Sefer Hakanah refers to this when it says: "chazor chazor, v'al titz'tarech l'balzar"). The Chida is said to have accidentaly ingested it as a child, and fortunately came away with only a few paralyzed fingers -- and a great memory. I recently heard a "ma'aseh nora" regarding someone who recently attempted to track this (grass?) down and how min hashamayim he was stopped. Very scary." I would like to thank this anonymous commentator for giving me a great excuse to discuss this interesting topic of baladhur, the topic of the post below, which will elaborate on the anonymous above. -
Organization of the Talmud
Organization of the Talmud Contents The Sections and Tracts of the Talmud ................................. 2 Seder Zeraim (Seeds) ............................................ 2 Seder Moed (Festivals) ........................................... 2 Seder Nashim (Women) .......................................... 2 Seder Nezikin (Damages) ......................................... 3 Seder Kodashim (Holy Things) ...................................... 3 Seder Toharot (Purity) ........................................... 3 The rabbis of the 2nd and 3rd centuries after Christ At a certain point, probably during the 2nd cen- organized the Talmud in the form we find it to- tury after Christ, the Pharisees gave permission for day. Rabbi Jehudah the Nasi (3rd Century, presi- writing the law. Until then it was absolutely forbid- dent of the Sanhedrin) began the work of gathering den to put the oral law in writing. No sooner had together all the notes, archives, and records from this been granted that the number of manuscripts which the Talmud would be compiled. The scholars began to be very great, and when Rabbi Jehudah in Spain asserted that these notes had been in ex- had been confirmed in authority (since he enjoyed istence since schools had begun in Israel, possibly the friendship of a Roman named Antonius, who from as early as Ezra’s time. was in power in Rome), he discovered that “from the multitude of the trees the forest could not be Other Jewish scholars of that period, notably those seen.” living in France, declared that not a line was writ- ten down anywhere until this compilation began, The period of the 3rd century was very favorable for and that the writing was done from memory alone, this undertaking, because the Talmud, and its Jew- the memory of the living rabbis who were the con- ish followers, enjoyed a rest from persecutors. -
Portraiture and Symbolism in Seder Tohorot
The Child at the Edge of the Cemetery: Portraiture and Symbolism in Seder Tohorot MARTIN S. COHEN j i f the Mishnah wears seven veils so as modestly to hide its inmost charms from all but the most worthy of its admirers, then its sixth sec- I tion, Seder Tohorot, wears seventy of them. But to merit a peek behind those many veils requires more than the ardor or determination of even the most persistent suitor. Indeed, there is no more daunting section of the rab- binic corpus to understand—or more challenging to enjoy or more formidable to analyze . or more demoralizing to the student whose a pri- ori assumption is that the texts of classical Judaism were meant, above all, to inspire spiritual growth through their devotional study. It is no coincidence that it is rarely, if ever, studied in much depth. Indeed, other than for Tractate Niddah (which deals mostly with the laws concerning the purity status of menstruant women and the men who come into casual or intimate contact with them), there is no Talmud for any trac- tate in the seder, which detail can be interpreted to suggest that even the amoraim themselves found the material more than just slightly daunting.1 Cast in the language of science, yet clearly not founded on the kind of scien- tific principles “real” scientists bring to the informed inspection and analysis of the physical universe, the laws put forward in the sixth seder of the Mish- nah appear—at least at first blush—to have a certain dreamy arbitrariness about them able to make even the most assiduous reader despair of finding much fodder for contemplative analysis. -
TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • October 2019 • Tishrei 5780 ותשובה ותפילה Tefilla and the Yamim Noraim
Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • October 2019 • Tishrei 5780 ותשובה ותפילה Tefilla and the Yamim Noraim מעבירין את רוע וצדקההגזירה Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Tzedaka in the 21st Yamim Noraim Century Insights Perspectives and insights Reflections to inspire our into the laws of tzedaka Avodas Hashem at this time and how they relate to the of year Yamim Noraim We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project Beth David Synagogue Cong. Ohab Zedek Young Israel of West Hartford, CT New York, NY Hollywood Ft Lauderdale Hollywood, FL Beth Jacob Congregation Cong. Ohr HaTorah Beverly Hills, CA Atlanta, GA Young Israel of Lawrence-Cedarhurst Beth Jacob Congregation Cong. Shaarei Tefillah Cedarhurst, NY Oakland, CA Newton Centre, MA Young Israel of Bnai Israel – Ohev Zedek Green Road Synagogue Philadelphia, PA Beachwood, OH New Hyde Park New Hyde Park, NY Boca Raton Synagogue The Jewish Center Boca Raton, FL New York, NY Young Israel of New Rochelle Cong. Ahavas Achim Jewish Center of New Rochelle, NY Highland Park, NJ Brighton Beach Brooklyn, NY Young Israel of Cong. Ahavath Torah Scarsdale Englewood, NJ Koenig Family Scarsdale, NY Foundation Cong. Beth Sholom Brooklyn, NY Young Israel of Lawrence, NY West Hartford Young Israel of West Hartford, CT Cong. Beth Sholom Providence, RI Century City Los Angeles, CA Young Israel of Cong. Bnai Yeshurun West Hempstead Teaneck, NJ West Hempstead, NY Rabbi Dr. -
Mishnah 1: If Two Women Each Made a Qab1 and They Touched One Another, Even If They Are of the Same Kind They Are Exempt
'ΪΓ3Ί pD D*tM TIU; v>3>3 ID rip ΓΙ* IVJJ·) ΨΨ i^V Ο'ψί >ΓΙψ :N fl)VÖ (fol. 59c) .moa ύ>»ι Ν'^ψι n»n ρ« ΠΠΝ nwN>\y "irw ijppi .p-no? inis Mishnah 1: If two women each made a qab1 and they touched one another, even if they are of the same kind they are exempt. But if both belong to the same woman and are of the same kind they are obligated2, different kinds3 are exempt. 5 1 They separately made bread are obligated since 2 > /4. dough and now are baking it together 2 If the doughs touch or are on in the same oven. Separately, the the same baking sheet. doughs are exempt but both together 3 This is defined in Mishnah 4:2. ηψκ Drip ·)3ηί> -ION .'^Ό D>\M >ΓΙψ :N (fol. 59d) rmiN wy rii?po ΠΠΝ Π\ΙΪΝ on ni-papo ο?ηψ JTj?p)o nj>N ηηκ π^ν on .πηΝ ηψΝ? oriiN wy πίτ?^ ο>ψ3 >jw .o>\w >ri\y? Dip» TÖ D3V .ΓΐίΟίρρ ΠΓΐίΜ ΓΙψίν Ν1Π ΐ\ΥΪ) Π13ρ» iniN η'ψίν Nin·) wibb oip)? tö γρπ ddp n>ri>>o .vytob >Γΐψ πη ί»κ JTjapjo ii'p-! 'pi τπ?Ρ2 ηίηίρρ .nisin I^SN ">? ^»ψ ,D>\M 'Γΐψ3 piiN Vwy riiv>i Halakhah 1: "Two women who each made," etc. Rebbi Johanan said, usually for women, one does not mind, two do mind4. They gave to one woman who minds5 the status of two women, to two women who do not mind the status of one woman. -
English Mishnah Chart
Mishnah Chart for the Mourner’s Home This study of the Six Orders of Mishnah is in memory of (Hebrew names of the deceased, and the deceased’s father) Please complete the Mishnah study before (English date of shloshim or yahrtzeit ) (Hebrew date of shloshim or yahrtzeit ) Seder Zeraim Seder Nashim Seder Kodashim Tractate Name Tractate Name Tractate Name Berachos (9) Yevamos (16) Zevachim (14) Peah (8) Kesubos (13) Menachos (13) Demai (7) Nedarim (11) Chullin (12) Kilayim (9) Nazir (9) Bechoros (9) Shevi’is (10) Sotah (9) Arachin (9) Terumos (11) Gittin (9) Temurah (7) Ma’asros (5) Kiddushin (4) Kereisos (6) Ma’aser Me’ilah (6) Sheni (5) Tamid (7) Challah (4) Middos (5) Orlah (3) Kinnim (3) Bikkurim (3) Seder Tohoros Tel: 732-364-7029 Tractate Name Fax: 732-364-8386 [email protected] Keilim (10) Seder Moed www.societyformishnahstudy.org Keilim (10) Tractate Name Keilim (10) Shabbos (24) Seder Nezikin Oholos (9) Eruvin (10) Tractate Name Oholos (9) Pesachim (10) Bava Kamma (10) Negaim (14) Shekalim (8) Bava Metzia (10) Parah (12) Yoma (8) Bava Basra (10) Tohoros (10) Sukkah (5) Sanhedrin (11) Mikvaos (10) Beitzah (5) Makkos (3) Niddah (10) Rosh HaShanah (4) Shevuos (8) Machshirin (6) Ta’anis (4) Eduyos (8) Zavim (5) Megillah (4) Avodah Zarah (5) Tevul Yom (4) Moed Kattan (3) Avos (5) Yadaim (4) Chagigah (3) Horayos (3) Uktzin (3) • Our Sages have said that Asher, son of the Patriarch Jacob sits at the opening to Gehinom (Purgatory), and saves [from entering therein] anyone on whose behalf Mishnah is being studied . -
Judges) “In All Your Gates” That They Are to Judge the People with Righteous Judgment
בייה PORTION DATE HEB DATE TORAH NEVIIM RENEWED Shoftim 18 Aug. 2018 7 Elul 5778 Deut. 16:18-21:9 Isa. 51:12-52:12 John 14:9-20 This week’s Torah portion starts with the qualification of shoftim (judges) “in all your gates” that they are to judge the people with righteous judgment. The Torah then describes how they are to judge against the accused. The Midrash questions the eligibility of judges. The immediate family of litigants are disqualified to judge as well as they are ineligible to testify as said, “The ahvot (fathers) shall not be put to death for the children, neither shall the children be put to death for the ahvot.” (Deut. 24:16) The Gemara interprets: fathers shall not be executed because of the testimony of sons, and vice versa.1 Rabban Shimon ben Gamliel (10 BCE-70 CE) said: Do not make light of justice, for it is one of the three legs of the world: justice, truth, and on peace. Therefore, we are to be mindful of not perverting justice as “you can cause the world to shake2 for it (justice) is one of the legs of Hashem’s Throne of Glory. “Righteousness and justice are the foundation of Your throne.” (Psa 85:15) The Proverbs 6:6-8 says, “Go to the ant, you lazy one; consider her halachot, and be wise: They have no guide, overseer, or ruler, yet she; Provides her food in the and gathers her food in the harvest.” The sages teach the ants has three stories in its home. -
F Ine J Udaica
F INE J UDAICA . PRINTED BOOKS, AUTOGRAPHED LETTERS, MANUSCRIPTS AND CEREMONIAL &GRAPHIC ART K ESTENBAUM & COMPANY TUESDAY, FEBRUARY 8TH, 2005 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 7 Catalogue of F INE J UDAICA . PRINTED BOOKS, AUTOGRAPHED LETTERS, MANUSCRIPTS AND CEREMONIAL &GRAPHIC ART From the Collection of Daniel M. Friedenberg, Greenwich, Conn. To be Offered for Sale by Auction on Tuesday, 8th February, 2005 at 2:00 pm precisely ——— Viewing Beforehand on Sunday, 6th February: 10:00 am–5:30 pm Monday, 7th February: 10:00 am–6:00 pm Tuesday, 8th February: 10:00 am–1:30 pm Important Notice: A Digital Image of Many Lots Offered in This Sale is Available Upon Request This Sale may be referred to as “Highgate” Sale Number Twenty Seven. Illustrated Catalogues: $35 • $42 (Overseas) KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art . 12 West 27th Street, 13th Floor, New York, NY 10001 • Tel: 212 366-1197 • Fax: 212 366-1368 E-mail: [email protected] • World Wide Web Site: www.Kestenbaum.net K ESTENBAUM & COMPANY . Chairman: Daniel E. Kestenbaum Operations Manager : Margaret M. Williams Client Accounts: S. Rivka Morris Press & Public Relations: Jackie Insel Printed Books: Rabbi Bezalel Naor Manuscripts & Autographed Letters: Rabbi Eliezer Katzman Ceremonial Art: Aviva J. Hoch (Consultant) Catalogue Art Director & Photographer: Anthony Leonardo Auctioneer: Harmer F. Johnson (NYCDCA License no. 0691878) ❧ ❧ ❧ For all inquiries relating to this sale please contact: Daniel E. Kestenbaum ❧ ❧ ❧ ORDER OF SALE Printed Books: Lots 1 – 222 Autographed Letters & Manuscripts: Lots 223 - 363 Ceremonial Arts: Lots 364 - End of Sale A list of prices realized will be posted on our Web site, www.kestenbaum.net, following the sale. -
Changing the Current Policy Towards Spousal Abuse: a Proposal for a New Model Inspired by Jewish Law Yuval Sinai
Hastings International and Comparative Law Review Volume 32 Article 4 Number 1 Winter 2009 1-1-2009 Changing the Current Policy towards Spousal Abuse: A Proposal for a New Model Inspired by Jewish Law Yuval Sinai Benjamin Shmueli Follow this and additional works at: https://repository.uchastings.edu/ hastings_international_comparative_law_review Part of the Comparative and Foreign Law Commons, and the International Law Commons Recommended Citation Yuval Sinai and Benjamin Shmueli, Changing the Current Policy towards Spousal Abuse: A Proposal for a New Model Inspired by Jewish Law, 32 Hastings Int'l & Comp. L. Rev. 155 (2009). Available at: https://repository.uchastings.edu/hastings_international_comparative_law_review/vol32/iss1/4 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings International and Comparative Law Review by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. Changing the Current Policy Towards Spousal Abuse: A Proposal for a New Model Inspired By Jewish Law ByYUVAL SINAI* & BENJAMIN SHMUELI I. Foreword II. Spousal Abuse in Common Law: USA and Israel A. SpousalAbuse in Common Tort Law 1. Spousal Abuse Tort Claims in TraditionalCommon Law 2. Spousal Abuse Tort Claims in American Law 3. Spousal Abuse Tort Claims in IsraeliLaw 4.Conclusion and Critique B. Spousal A buse in Common CriminalLa w 1. Spousal Abuse Criminal Law Claims in American Law 2. Spousal Abuse CriminalLaw Claims in IsraeliLaw 3. Conclusion and Critique C Common FamilyLa w.Protective Orders 1. Protective Ordersin American Law 2.