DOCSLIB.ORG

פרק מגילה נקראת א"ע 'ב ףד Th Fall out to Have the םירפכ and the תולודג תוריע

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
פרק מגילה נקראת א פרק מגילה נקראת דף ב' ע"א reading on the same עירות גדולות and the כפרים On which day(s) can the 14th fall out to have the (1 day? Monday, Thursday, or Shabbos reading on the מוקפת חומה and עירות גדולות On which day(s) can the 14th fall out to have the (2 same day? Friday (רש"י) ?go into town on Monday’s and Thursday’s בני כפרים Why would the (3 Because the courts were open as per takanas Ezra (רש"י) ?just read themselves בני כפרים Why can’t the (4 They were not bekiim in reading the megillah (later גמרא here and רש"י) ?שבת be read on מגילה Why can’t the (5 As a gezeirah lest you come to carry it (רש"י) ”…מנלן! כדבעינן למימר לקמן “ s rhetorical question of’גמרא Explain the (6 The fact that the Chachamim allowed you to read early is not a chiiuv, it is a kula. ?יום הכניסה to allow them to read on the כפרים on the חכמים מיקיל Why were the (7 For they would go into town to provide food for the bnei ayaros for the Purim Seudah must have been the ones who established all אנשי כנסת הגדולה prove that the גמרא How does the (8 ?including 11-13 ,מגילה the dates for reading the For otherwise, how could a later beis din come along and nullify the words of an earlier beis din, unless they are greater than them in chachma and minyan (שיטות early? (both מגילה for reading the רמז Where is there a (9 A- R’ Shemen bar Abba amar R’ Yochanan- “Likayem Es Yemei Hapurim Haeleh Bizmaneihem” B- R’ Shmuel bar Nachmani- “Kayamim Asher Nachu Vahem Hayehudim” ?אדר to include the possibility of reading on the 13th of פסוק Why don’t we need a (10 For that was the yom kehilla, and the day of the ikar neis does ר' שמן בר אבא are mutually exclusive. (Meaning, explain why שיטות Explain how the two (11 (.and vice-versa ר' שמואל בר נחמני not hold like R’ Shmuel bar Nachmani does not hold like R’ Shemen bar Abba because he does not darshin zman zmanam zmaneihem, and R’ Shemen bar Abba does not hold like R’ Shmuel bar Nachmani because the pasuk of Kayamim was written for the future, meaning, this pasuk is the mandate for the future to celebrate Purim on the 14th and 15th, therefore you are unable to extrapolate two other days from this pasuk. ?early מגילה to read ,רבנן What are the two criteria necessary, according to the (12 A- Shanim Kisiknan (Years are fixed according to eidim, Kiddush hachodesh, and a beis din) B- Yisrael Sheruyin Al Admasan ”זו דברי ר' עקיבא דדריש זמן זמנם זמניהם“ say גמרא does the ,גמרא Why, in the first version of the (13 (רש"י) ?איכא דאמרי is omitted in the דדריש... yet this clause of Because in the second version the Rabanan agree to R’ Akiva that you darshin zman…, it’s just that in this case they are machmir after churban beis hamikdash since people anticipate mikra megillah דף ב' ע"ב .ר' יהודה of שיטות between the two סתירה Explain the (14 R’ Yehuda in the mishna says that since people anticipate mikrah megillah you can only read megillah in its proper time, yet in the baraiisa it says that if the bnei kefar go into town on Monday’s and Thursday’s then they can read early is ר' יוסי בר יהודה to ברייתא and the ר' יהודה to משנה explain why attributing the ר' אשי How does (15 a valid answer? For R’ Ashi heard it reported in the name of some people like R’ Yehuda and by some people like R’ Yose bar Yehuda, so he figured that whoever reported the baraiisa in the name of R’ Yehuda was not being specific, they really meant R’ Yose bar Yehuda, and whoever said R’ Yose bar Yehuda was being specific do not go into town on Monday’s and Thursday’s, they are not בני כפרים Explain why, if the (16 (רש"י) .allowed to read early For if they do not go into town, then reading early does not constitute a kula have with the suggestion that the walled cities should not גמרא What two problems does the (17 ?at all מגילה read A- Aren’t they Jews? B- It says from Hodu until Kush! (That all of these provinces accepted Purim on themselves. In this context it actually says that letters were sent out to all the provinces of King Achashverosh, and we already know from beforehand that that refers to Hodu until Kush.) should be read on both the 14th and the מגילה reject the suggestion that the גמרא How does the (18 ?in the walled cities אדר 15th of If that were true it should have said “Es Yom Arbaah Asar Vachamisha Asar”, but now that it says VIES Yom Chamisha Asar, the es comes and divides it into the 14th and 15th reject the suggestion that the people of the walled city can pick either the גמרא How does the (19 ?מגילה 14th or the 15th on which to read the Because it needs to be that the opened and walled cities have to read on separate days automatically assume that the scattered cities read on גמרא Why, in every suggestion, does the (20 (רש"י) ?the 14th .מגילה as a day on which to read פסוקים For the 14th is fixed in the (רש"י Explain with) ”ואימא בתליסר? כשושן.“ :גמרא Explain the following phrase in the (21 Since the megillah does not hint to you when the time is on which the walled city should read, and we already know that Shushan reads on the 15th, most probably that day is also for all the other walled cities. ?ר' יהושע בן קרחה of שיטה What is the (22 That walled cites from the times of Achashverosh read on the 15th ?ר' יהושע בן קרחה hold like משנה of our תנא Why doesn’t the (23 Our tanna learns the gezeirah shava of Prazi Prazi from milchemes Sichon and Og which is referring to Yehoshua (רש"י) ?גזירה שוה In what case may one learn a (24 Only if one has a mesorah for one from his rebbi ?different than all other cities שושן Why was (25 That is where the nes took place ?”עיר ועיר“ learn תנא How does our (26 To differentiate between Shushan and other cities ?טבריא to חמתן How far is it from (27 1 mil ?בדרך נס stood לוחות Which letters in the (28 The Mem Sofit and the Samech דף ג' ע"א אותיות could have come along and instituted נביאים as to how the גמרא of the מסקנא What is the (29 ?סופיות The letters always existed, they were just forgotten, so they came along and re-instituted them ?נביא on פירוש write a יונתן בן עוזיאל For what purpose did (30 So that there should not be increased machloksim in Yisrael (in terms of how to understand hidden psukim) ?כתובים from translating יונתן forbid ה' Why did (31 For it contains, specifically in Sefer Daniel, references to the end of time, and the coming of the Mashiach but we already know ,תורה on תרגום was the one who wrote the אונקלוס How could you say that (32 !תורה on the תרגום that there was a נחמיה in פסוק from a There was always a targum, it was just forgotten, so Onkelos rewrote it ?תרגום wrote his אונקלוס but not when תרגום wrote his יונתן Why did the world only shake when (33 In the torah, everything is revealed, in navi, some things are revealed but some things are hidden ?referring ,ר' יוסף quoted by ,זכריה To the deaths of which two people is the cryptic pasuk in (34 Achav bar Omri, who was killed by Hadadrimon ben Tavrimon in Ramos Gilad, and Yoshiyahu bar Amon, who was killed by Paroh Chagira (Nechoh) in the valley of Meggido If they did not see anything, why were they so ?דניאל Who were the people who were with (35 afraid? Chaggai, Zecharya, and Maalachi, and they were afraid for even though they did not see anything, their mazal did ?s three-stage suggestion for one who is afraid for no apparent reason’רבינא What is (36 Ideally you should say kerias shema, if you are in a dirty place then jump back 4 amos then say it, if you can’t do that either then you should say that the sheep in the slaughterhouse are fatter than me ?”משפחה ומשפחה“ learn from ר' יוסי בר חנינא What does (37 That the kohanim, leviim, and yisraelim all have to stop their avodah to come hear megillah is really more תלמוד תורה that מלאך and the יהושע prove from the story with גמרא How does the (38 ?עבודה than חמור For when Yehoshua asked the maalach for which offense he was coming, the bitul korban tamid or the bitul torah, he responded “Atah Basi”- pashtus this means that I am coming for the offense you committed now, namely bitul torah. Tosfos explain that I am coming for the torah about which it writes “Viatah Kisvu Lachem Es Hashira Hazos”, so you see that Talmud torah is more chamur than avodah דף ג' ע"ב ?עבודה than מיקיל what is the only thing that is more ,למסקנא (39 Talmud torah diyachid In all of the following state which one is better and either prove it or say why: מקרא מגילה and עבודה (40 Mikra Megillah, from the statement of R’ Yose bar Chanina above that the kohanim stop working to come hear megillah מקרא מגילה and תלמוד תורה (41 Mikra Megillah, based on what Beis Rebbi did מת מצוה and תלמוד תורה (42 Meis Mitzvah, based on the baraiisa which says that we are mivatel learning for hotzaas hames and hachnasas kalah מת מצוה and עבודה (43 Meis Mitzvah, based on a pasuk of Vilaachoso, and the baraiisa which explains that if you are going to give your son a bris or shecht a korban pesach you cannot be mitamei for a karov, like your sister, but you can be mitamei for a meis mitzvah מת מצוה and מקרא מגילה (44 Meis Mitzvah because of kavod habriyos, which is docheh a lav in the torah, certainly it is docheh pirsumei nisa ?נראה אע"פ שאינו סמוך and סמוך אע"פ שאינו נראה What is the case of (45 Samuch and not nireh is in a valley, nireh and not samuch is on a mountain List the status of the city in the following cases: 46) A city that was settled and subsequently walled Village עשרה בטלנין A city that does not have (47 Village on מפורש משנה over here, it’s a עשרה בטלנין is there with stating the case of חידוש What implicit (48 ?ה' ע"ב The chiddush is about a krach, namely that even if people are always passing through the town, if
Load more

Recommended publications
  • Horace Jeffery Hodges John C. Poirier Mark 5.24B-34 Tells the Story Of
    [JGRChJ 8 (2011–12) 151-84] JESUS AS THE HOLY ONE OF GOD: THE HEALING OF THE ZAVAH IN MARK 5.24B-34* Horace Jeffery Hodges Ewha Womans University, Seoul, South Korea John C. Poirier Kingswell Theological Seminary, Middletown, OH, USA Mark 5.24b-34 tells the story of Jesus healing a woman suffering from a flow of blood. The story has a number of features that make it more than just another account of a healing miracle. It is foremost a story about the woman’s faith (Jesus is unwitting to the miracle until it actually occurs),1 but it also informs the reader, in a not-so-subtle way, that the healing virtue that flowed from Jesus has certain dynamic properties not unlike those characterizing the egressive properties of ritual impurity. The story, as Mark has redactionally cast it, interrupts the narrative of Jesus bringing Jairus’s daughter back to life (vv. 21-24a, 35-43).2 Two questions arise: (1) What does the miraculous healing of the woman signify? and (2) Why * We wish to thank the following (listed alphabetically) for commenting on earlier drafts of this article: Robert N. Bellah, Scott Corey (for his close reading and many critical notes), Alberdina Houtman (for several valuable questions and corrections), Jacob Milgrom† (to whom we are especially indebted for a close, critical reading of an earlier version and for many astute remarks during a private meeting), Marcel Poorthuis, Serge Ruzer, David Satran, Benjamin Sommer, Alan Treloar, and Graham Twelftree (for a close, critical reading). H.J. Hodges also wishes to thank the Australian Friends of Hebrew University, the Golda Meir Foundation, and Hebrew University’s Office for Visiting Faculty as well as its Comparative Religion Department (especially Gedaliahu Stroumsa and David Satran) for his postdoctoral year as a Golda Meir Fellow at Hebrew University (1998–99).
    [Show full text]
  • Day-By-Day Halachic Guide
    DAY-BY-DAY HALACHIC GUIDE Detailed instructions on the laws and customs for the Festival of Pesach 5777 FROM THE BADATZ OF CROWN HEIGHTS PMS 877 When 5 color Process use these Logos CMYK& Raskins Logo 2008 - Ribbon 5 color.eps KOSHER EST FAMILY 1961 CLASSICS Raskins718-RASKINS Logo 2008 - Round5 color .eps Wishing all our customers and the CH community א כשר׳ן און פריילעכן פסח! Stay Up-to-Date! a Call to ACTION ON WHATSAPP The popular Chassidic calendar right in hand Subscribe today. Add +1 (347) 699-2770 to your contacts then send a WhatsApp “subscribe” Specify group: Hebrew or English Visit us www.iChossid.com 718.774.2770 If you would like sponsor future publications or support our Rabbonim financially call: (347) 465-7703 or on the website created by Friends of Badatz www.crownheightsconnect.com Advertising in the Day-by-Day Halachic Guide does not necessarily constitute a Badatz endorsement of products or services BADATZ OF CROWN HEIGHTS 3 B”H DAY-BY-DAY HALACHIC GUIDE Detailed instructions on the laws and customs for the Festival of Pesach 5777 Distilled from a series of public shiurim delivered by Horav Yosef Yeshaya Braun, shlita member of the Badatz of Crown Heights 4 DAY-BY-DAY HALACHIC GUIDE PESACH 5777 Shmura Matzah Under the supervision of the Badatz of Crown Heights Horav Aharon Yaakov Schwei shlita and Horav Yosef Yeshaya Braun shlita דק"ק ת בד"צ שכונת גח צוה ה' את ה קר הש כאן ברכה או ת ן ח היי ת ט ס U S N T D H E R G I T E H H E N ין S W הר רו T ב מהדרין ב R RO אה עי' I C רן יע ף יש CT OF קב שוויי • הרב יוס SU PE IN RV H D ISION OF THE BET Highest Level of Hiddurim Only Frum Chassidishe Employees To place your order please Call: 718-774-9787 Email: [email protected] BADATZ OF CROWN HEIGHTS 5 ONE MINUTE HALACHA VIDEO | AUDIO | TEXT Delivered by Horav Yosef Yeshaya Braun, shlita , Mara D’asra and member of the Badatz of Crown Heights GET IT DAILY CALL: (347) 696-7802.
    [Show full text]
  • OF 17Th 2004 Gender Relationships in Marriage and Out.Pdf (1.542Mb)
    Gender Relationships In Marriage and Out Edited by Rivkah Blau Robert S. Hirt, Series Editor THE MICHAEL SCHARF PUBLICATION TRUST of the YESHIVA UNIVERSITY PRESs New York OF 17 r18 CS2ME draft 8 balancediii iii 9/2/2007 11:28:13 AM THE ORTHODOX FORUM The Orthodox Forum, initially convened by Dr. Norman Lamm, Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and secular fields, rabbis,rashei yeshivah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to discuss and critique each other’s original papers, examining different aspects of a central theme. The purpose of the Forum is to create and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. The Orthodox Forum gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary established by Morris L. Green, of blessed memory. The Orthodox Forum Series is a project of the Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University OF 17 r18 CS2ME draft 8 balancedii ii 9/2/2007 11:28:13 AM Library of Congress Cataloging-in-Publication Data Orthodox Forum (17th : 2004 : New York, NY) Gender relationships in marriage and out / edited by Rivkah Blau. p. cm. – (Orthodox Forum series) ISBN 978-0-88125-971-1 1. Marriage. 2. Marriage – Religious aspects – Judaism. 3. Marriage (Jewish law) 4. Man-woman relationships – Religious aspects – Judaism. I.
    [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]
  • Shabbos Shorts April 16 - 17, 2021 - 5 Iyar 5781 - Parshas Tazria/Metzora Light Candles by 7:28 - Havdalah 8:30
    Young Israel Shomrai Emunah - Shabbos Shorts April 16 - 17, 2021 - 5 Iyar 5781 - Parshas Tazria/Metzora Light Candles by 7:28 - Havdalah 8:30 The Shabbos Shorts is sponsored this week by ProA ctive Lenders/Gabe Bensimon wishing the community a splendid & safe spring, summer and Sefira. Mazal Tov Weekday Shiurim Florence Binstock Avigan on the birth of a great-grandson, Shalom Options for remote learning are listed below. For the latest list and times, go to: https://wp.yise.org/remote-learning-schedule/ Simcha. Parents are Shana & Noam Feldman. Mazal Tov also to great aunt and uncle Karen & Howie Schulman and all of the family. Rabbi Rosenbaum - Daily - one chapter of Tehillim followed by a 15-minute Shiur on the Parsha. Sunday through Friday 8:30 Susan & Rabbi Saul Koss on the birth of a Sabra great-grandson to AM - Zoom A. Chani & Akiva Koss of Yerushalayim. Mazal Tov to grandparents Rabbi Rosenbaum - Daily - one chapter of Tehillim, followed Miri & Rabbi Reuven Koss of Netivot. by a 15-minute Halacha Shiur. Sunday through Thursday 7:00 Emma & Aaron Lash on the birth of their son, Dovid Gavriel. Mazal PM - Zoom A. Tov to the entire Lash and Murray families. Rabbi Rosenbaum’s Mussar Study Group for Women (spiritual self-improvement), Sundays at 9:30 AM, Zoom A. Marla & Marty Teichman on the engagement of their granddaughter Hinda to Yitzchak Kinzer. Mazal Tov also to the parents Debra & Rabbi Rosenbaum’s Gemara Shiur for Men, Tuesdays and Fridays, 6:00 AM, Zoom A. Reuven Meth and Ruthy & Shlomo Kinzer. Rabbi Rosenbaum’s Nach Shiur, Wednesdays at 11:00 AM, Zoom A.
    [Show full text]
  • Safe, Sane, and Attentive: Toward a Jewish Ethic of Sex and Public Health Rebecca Jane Epstein-Levi Oberlin, OH B.A., Oberlin C
    Safe, Sane, and Attentive: Toward a Jewish Ethic of Sex and Public Health Rebecca Jane Epstein-Levi Oberlin, OH B.A., Oberlin College, 2008 M.A., University of Virginia, 2012 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia April 2017 2 © Rebecca Jane Epstein-Levi, 2017 Abstract Safe, Sane, and Attentive: Toward a Jewish Ethic of Sex and Public Health offers a new framework for a Jewish ethic of sex and public health that is derived from mishnaic ritual purity literature. Mishnaic texts characterize ritual impurity not as a moral stain, but as a troublesome-yet-mundane condition that is a predictable consequence of common forms of social interaction. While ritual impurity has potentially serious social and ritual consequences and its management and prevention should be taken seriously, the contraction of impurity is not an occasion for shame or disgrace, and the risk of contracting impurity does not warrant avoiding regular social interaction. The present study argues that sex is not a sui generis phenomenon; rather, it is species of social interaction, and that STIs should be understood, in turn, as predictable risks of certain forms of social interaction. This study thus argues that these parallel features of purity discourse are valuable resources, for both Jews and non-Jews, for thinking about the ethics of managing STIs, and it articulates a Jewish ethical framework that is textually grounded, socially responsible and sexually aware. It offers a religious and unapologetically normative approach to sexual ethics that is attentive to the empirical particularity of sex and sexual health as concrete phenomena and prioritizes the needs and experiences of sexual and gender minorities.
    [Show full text]
  • Menstruation in Jewish Life and Law Wasserfall: Women and Water Page Iii
    Wasserfall: Women and Water page i Women and Water Wasserfall: Women and Water page ii BRANDEIS SERIES ON JEWISH WOMEN Shulamit Reinharz, General Editor Joyce Antler, Associate Editor Sylvia Barack Fishman, Associate Editor Susan Kahn, Associate Editor The Hadassah Research Institute on Jewish Women, established at Brandeis Uni- versity in 1997 by Hadassah, the Women’s Zionist Organization of America, Inc., supports interdisciplinary basic and applied research as well as cultural projects re- lated to Jewish women around the world. Under the auspices of the Institute, the Brandeis series on Jewish Women publishes a wide range of books by and about Jewish women in diverse contexts and time periods. Marjorie Agosín, Uncertain Travelers: Conversations with Jewish Women Immigrants to America Rahel R. Wasserfall, ed., Women and Water: Menstruation in Jewish Life and Law Wasserfall: Women and Water page iii Women and WateR Menstruation in Jewish Life and Law Edited by Rahel R. Wasserfall Brandeis University Press Published by University Press of New England Hanover and London Wasserfall: Women and Water page iv Brandeis University Press Published by University Press of New England, Hanover, NH 03755 © 1999 by Brandeis University Press All rights reserved Printed in the United States of America 54321 cip data appear at the end of the book Illustrations are from Rabbi David Miller, The Secret of the Jew: His Life— His Family, © 1930 by Rabbi David Miller and published by the author. This book was published with the help of the Lucius N. Littauer Foundation, Inc. Wasserfall: Women and Water page v Contents Acknowledgments vii rahel wasserfall Introduction: Menstrual Blood into Jewish Blood 1 I.
    [Show full text]
  • Jacob's Well, Bristol: Mikveh Or Bet Tohorah? by J
    From the Transactions of the Bristol and Gloucestershire Archaeological Society Jacob's Well, Bristol: Mikveh or Bet Tohorah? by J. Hillaby and R. Sermon 2004, Vol. 122, 127-152 © The Society and the Author(s) Trans. Bristol & Gloucestershire Archaeological Society 122 (2004), 127–52 Jacob’s Well, Bristol: Mikveh or Bet Tohorah? By JOE HILLABY and RICHARD SERMON On 31 May 2002 the Secretary of State for Culture, Media and Sport, following reinterpretation of the site and the advice of English Heritage, declared Jacob’s Well in Bristol to be a Scheduled Ancient Monument, 28881. Only two structures can be confidently associated with the Jewish community which was resident in England for some 200 years until their general expulsion in 1290: the Jew’s House in Lincoln and the Music House, now Wensum Lodge, in Norwich.1 There are a few vestiges: the re-erected chancel arch of the Domus Conversorum, founded by Henry III in the year 1232–3 for Jewish converts, in Chancery Lane, London; remnants of the great stone house built c.1200 by Jacob of Canterbury in the High Street of Canterbury; and the Jewish ritual bath, mikveh , from Milk Street, London, awaiting re-erection at Bevis Marks synagogue.2 Moyse’s Hall in Bury St. Edmunds and the Jew’s Court and Aaron’s House in Lincoln are doubtful.3 Scheduled Monument status has formally placed Jacob’s Well amongst this tiny group of structures. More importantly, it is a medieval relic unique in this country, and possibly in Europe: a Jewish ritual bath, not a mikveh associated with the general halakic processes of purification, but one relating specifically to washing the dead, a bet tohorah .
    [Show full text]
  • DAY-TO-DAY HALACHIC GUIDE Detailed Instructions on the Laws and Customs for The
    $8.00 DAY-TO-DAY HALACHIC GUIDE Detailed instructions on the laws and customs for the Festival of Pesach 5781 Selling Chametz • Kashering Immersing Dishes • Shabbos Erev Pesach Seder Prep • Laws of Yom Tov & Chol Hamoed Moshiach’s Seudah • Sefirah FAQs FROM THE BADATZ OF CROWN HEIGHTS 2 DAY-TO-DAY HALACHIC GUIDE PESACH 5781 Just Walk In or Book Online Most medicaid plans accepted here 555 LEFFERTS AVENUE P 718 360 8074 BROOKLYN, NY 11225 F 718 407 2469 WWW.KAMINHEALTH.COM Wishing all Toshavei Haschechuna DC A Kosher & Freilechen Pesach! DC LIFE & HEALTH [email protected] 373 Kingston Ave. • 718-221-9939 Shop Oneline www.boytique.com ב"ה Phone 347-221-1095 Fax 718-374-6111 Email [email protected] Web EsselEyewear.com 628 Empire Blvd., Brooklyn, NY 11213 As you celebrate Pesach (enlightened by this guide), show your appreciation for the many hours logged by the producers, writers, translators, editors, fact-checkers, designers & distributors of the Day-to-Day Halachic Guide for Pesach 5781. Please donate today: www.daytodayguide.com See website for Day-to-day Guide subscription information for 5781 For off-line contributions, call: (347) 465-7703 Day-to-Day Guide, c/o Badatz of Crown Heights, 390A Kingston Ave., Brooklyn NY, 11213 B”H DAY-TO-DAY HALACHIC GUIDE Detailed instructions on the laws and customs for the Festival of Pesach 5781 By Horav Yosef Yeshaya Braun, shlita member of the Badatz of Crown Heights “With regard to the calendar setup this year,” the Rebbe stated in 5734*, “when erev Pesach is going to fall on Shabbos: there are many, many laws connected to activities related to erev Pesach that must be addressed earlier this year because we are forbidden to do them on Shabbos.
    [Show full text]
  • The Biblical Law of Niddah and Its Muslim Parallels
    Andrews University Digital Commons @ Andrews University Papers Graduate Research 2017 The iB blical Law of Niddah and Its Muslim Parallels Jan A. Sigvartsen Andrews University This research is a product of the graduate program in at Andrews University. Find out more about the program. Follow this and additional works at: https://digitalcommons.andrews.edu/papers Part of the Biblical Studies Commons Recommended Citation Sigvartsen, Jan A., "The iB blical Law of Niddah and Its Muslim Parallels" (2017). Papers. 8. https://digitalcommons.andrews.edu/papers/8 This Paper is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Papers by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. The Biblical Law of Niddah and Its Muslim Parallels Jan A. Sigvartsen This chapter will look at the biblical law of niddah and its Muslim parallels. First, it will examine the laws of niddah in the Bible and their later developments within Judaism from the Second Temple Period until the present time. Second, it will explore the Muslim parallels, noting the similarities and differences with the Jew- ish regulations. Last, it will consider the role these laws have held in the Christian church and of whether these laws are relevant for Christians today. It should be emphasized that this chapter will not address every sect’s views or the minute details of the laws of niddah within each of these monotheistic re- ligions. It will, however, look at the broader contextual picture and discuss some pertinent details of interest.
    [Show full text]
  • The Western Wall: Halachos and Parameters the Western Temple Wall?
    The Institute for Dayanim And under the auspices of Beis Horaah in memory of Baruch and Bracha Gross Terumah 5777 349 Dear Reader, This week’s article discusses the parameters and the laws of the “Speak to the Children of Western Wall. The Wall is often referred to as the “remnant of Israel and have them take for the Temple,” but is it really a remnant? What are the halachos for approaching the Wall? Is it permitted to press one’s fingers Me a terumah. From every between its stones? And what are the halachos regarding man whose heart impels him deriving benefit from the Wall? These questions, among others, to generosity shall you take My are discussed in this week’s article. terumah” (Shemos 25:2). This week’s Q & A addresses the issue of when is best to give the The emphasis of this passage, Shabbos derasha in Shul. and of the following passages, is on the voluntary nature of The Western Wall: the contribution: Time and again, the pasuk mentions Halachos and Parameters “generosity of the heart.” The Parashas Terumah describes the stages in the construction of the building of the Mishkan rested Mishkan (Tabernacle), the construction that served the Children of upon donor munificence. Israel during their journeys in the wilderness. On the other hand, however, The commandment to construct the Tabernacle uses the word the instruction is given as a Mikdash: “You shall build a Mikdash for Me, and I shall dwell command: “Take for Me a among you” (Shemos 25, 8). Rabbeinu Bachya explains that terumah,” and even the word the Tabernacle is also termed Mikdash (Temple), because it was “take” itself, by contrast with fashioned according to the spiritual model of “Upper Mikdash.” the more expected “give,” We take the opportunity to discuss the halachos of the Kosel implies a certain imperative.
    [Show full text]
  • Tosefta Berachot
    Tosefta Berachot Translated into English with a commentary by Eliyahu Gurevich www.toseftaonline.org Vowelization of the Hebrew Text by Rabbi Levi Sudri www.levisudri.com Published by: Eliyahu Gurevich 848 N Rainbow Blvd. #1744 Las Vegas, NV 89107 USA Website: www.toseftaonline.org Email: [email protected] Copyright © 2010 by Eliyahu Gurevich 1st Edition All rights reserved. This book, or parts thereof, may not be reproduced in any form without written permission from the publisher. Printed in the United States of America Paperback ISBN: 978-0-557-38968-1 Hardcover ISBN: 978-0-557-38985-8 Dedicated to my grandfather, Peter Tsypkin, who taught me how to build a bridge across the river and not along it. Посвящено моему деду, Петру Цыпкину, кто научил меня как строить мост поперёк реки, а не вдоль. Table of Contents Introduction to the Tosefta ................................................................................ 6 Who wrote the Tosefta? ................................................................................. 8 The order of the tractates of the Tosefta ....................................................... 9 Printed editions of the Tosefta ..................................................................... 22 Commentaries on the Tosefta ...................................................................... 24 Translations of the Tosefta ........................................................................... 29 Books about the Tosefta ..............................................................................
    [Show full text]