855 Sentences With "tractate" | Random Sentence Generator

The question "Who is rich?" is from Avot, the most famous tractate of the Babylonian Talmud.

The first completed volume — the Rosh Hashana Tractate — will be published by La Giuntina, and a web version will also be available in the future.

The stadium program featured a host of speeches, and singing and dancing by men, but its highlight was a reading of the last paragraphs of the final volume of Talmud, the tractate Niddah, concerned with menstruation and other aspects of feminine physiology, followed by a reading of the first sentences of the first volume of the Talmud — Berakhot, or Ritual Blessings — that many will start next week.

Babylonian Talmud, Tractate Sukkah, 21b; Tractate Hulin, 129a; Tractate Kiddushin, 9b; etc. He is also mentioned along with Rabbi Ammi Babylonian Talmud, Tractate Nedarim, 21a and Rabbi AssiBabylonian Talmud, Tractate Hulin, 129a who were considered his masters, probably after the death of R. Yochanan bar Nafcha.

The tractate also deals with the laws of giving charity in general. The tractate is called Pe'ah because the first part of the tractate deals with the laws of Pe'ah, while the remaining part of the tractate deals with a number of other related topics. In addition to the Mishnah, a tractate Pe'ah exists in the Jerusalem Talmud (commenting on the Mishnah tractate), but not in the Babylonian Talmud.

In addition, the order contains a description of the Second Temple (tractate Middot), and a description and rules about the daily sacrifice service in the Temple (tractate Tamid).

It is customary for a scholar to deliver a Talmudic discourse at a siyum being made on the completion of a tractate. This discourse is also called a hadran. The speaker may be the one completing the tractate or another honored guest. This discourse connects the end of the tractate with its beginning, or with the beginning of the next tractate in sequence, using pilpul (incisive analysis) to connect the ideas in the two places.

A ' (, Sephardic: , Ashkenazic: ; plural ) is an organizational element of Talmudic literature that systematically examines a subject, referred to as a tractate' in English. A tractate/ consists of chapters (; singular: or ).

The Tosefta to this tractate is divided into eleven chapters, and contains many passages elucidating the Mishnaic tractate. There is no Gemara for Tohorot in either the Babylonian or Jerusalem Talmud.

An exam on an entire tractate is considered a major accomplishment due to the amount and complexity of the information contained in each tractate. Former students recount how decades later they still have an incredible recall of the tractates that they studied in the Mechina's Bekius program. Advanced students complete the Iyyun tractate on their own as an extracurricular project. Those that complete the Iyyun tractate are honored at the end of the school year at a special dinner.

Judah bar Meremar Tractate Kethuboth 52b (or Judah Mar bar Meremar,Tractate Kethuboth 80b or Rab Judah;,Tractate Kethuboth 53a or Judah b. Amemar,See: Moshe Yehuda Balevi Yihusei Tannaim ve-Amoraim (editor), "יהודה בר אמימר", Brooklyn 1994, p. 39 Hebrew: יהודה בר מרימר) was a Babylonian rabbi, of the seventh generation of amoraim.

The Tractate historically was considered part of Luther's Smalcald Articles because both documents came out of the Smalcald assembly and the Tractate was placed after the Smalcald Articles in the Book of Concord.

There is a Tosefta of eight chapters for this tractate.

The hadran is said aloud at a siyum celebrating the completion of study of a Talmudic tractate. The one who has studied the tractate leaves aside a small portion at the end of the text to learn at the siyum. After studying this portion aloud, the person recites the hadran three times. If a group of students is completing a tractate, their principal or teacher learns the last portion of the tractate aloud and they all recite the hadran together three times.

Rabbi Ammi cited the spies' statement in that the Canaanite cities were "great and fortified up to heaven" to show that the Torah sometimes exaggerated.Babylonian Talmud Chullin 90b, in, e.g., Talmud Bavli: Tractate Chullin: Volume 3, elucidated by Eliezer Herzka and Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2003), volume 63, page 90b; Babylonian Talmud Tamid 29a, in, e.g., Talmud Bavli: Tractate Me’ilah: Tractate Kinnim: Tractate Tamid: Tractate Middos, elucidated by Avrohom Neuberger, Nasanel Kasnett, Abba Zvi Naiman, Henoch Moshe Levin, Eliezer Lachman, and Ari Lobel, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2004), volume 70, page 29a.

Babylonian Talmud, tractate Peshahim 87b, and tractate Baba Batra 14b He is also considered holy by Muslims. The other Beeri was the father of Judith, one of the wives of Esau (Genesis 26:34).

He was a disciple of R. Yochanan bar Nafcha,Babylonian Talmud, Tractate Me'ilah, 16b; and Tractate Yebamoth, 27b and served as a dayan (religious judge).Babylonian Talmud, Tractate Bava Kamma, 39a He was ordained as a rabbi by his own rabbi—Yochanan bar Nafcha.Babylonian Talmud, Tractate Sanhedrin, 30b He became a leading Torah sage, with Rabbi Assi calling him a "great man".Bava Kamma 42b Later he became a "Talmid Haver", a colleague-disciple, to Yochanan bar Nafcha, and even disputed and debated him in halakhic matters.i.

Model of the Temple Mount and the Second Temple, late 1st century BCE or early 1st century CE, reflecting descriptions in tractate Middot. The tractate consists of five chapters and thirty-four sections (mishnayot). It has no Gemara – rabbinical analysis and commentary on the Mishnah – in either the Jerusalem Talmud or Babylonian Talmud. There is also no Tosefta for this tractate.

This widely-held belief, this most unusual Jewish concept is > based on a Talmudic statement to the effect that in every generation 36 > righteous "greet the Shekhinah", the Divine Presence (Tractate Sanhedrin > 97b; Tractate Sukkah 45b).

Its name is taken from the Sanhedrin tractate of the Babylonian Talmud.

Horayot (; "Decisions") is a tractate in Seder Nezikin in the Talmud. In the Mishnah, this is the tenth and last tractate in Nezikin; in the Babylonian Talmud the ninth tractate; in the Jerusalem Talmud the eighth. It consists of three chapters in the Mishnah and two in the Tosefta. The tractate mainly discusses laws pertaining to erroneous rulings by a Jewish court, as well as unwitting actions performed by leading authorities of the Jewish people, and the sacrificial offering, or korban, that might be brought as a consequence of these actions.

Sotah ( or Spelled "שוטה" in Maimonides' manuscript () This spelling recurs in Rabbi Yosef Qafeh's editions of Maimonides' works.) is a tractate of the Talmud in Rabbinic Judaism. The tractate explains the ordeal of the bitter water, a trial by ordeal of a woman suspected of adultery, which is prescribed by the Book of Numbers in the Hebrew Bible (Tanakh). In most editions, this tractate is the sixth in the order of Nashim, and it is divided into nine chapters. The tractate exists in the Mishnah, Tosefta, and both the Babylonian and Jerusalem Talmud.

The Aramaic term abba (אבא, (ab), "father") appears in traditional Jewish liturgy and Jewish prayers to God, e.g. in the Kaddish (קדיש, Qaddish Aramaic, (Qādash), "holy"). The Pirkei Avot ( "Chapters of the Fathers") are a Mishnaic tractate of Avot, the second-to-last tractate in the order of Nezikin in the Talmud. The tractate of Pirkei Avot is dealing with ethical and moral principles.

Tractate Berakhot of the Babylonian Talmud (center, beginning second line after large line of print). Hadran (Aramaic: הַדְרָן, "we will return") is a short prayer recited upon the completion of study of a tractate of the Talmud or a Seder of Mishnah. It is also the name of the scholarly discourse delivered at a siyum masechet, the ceremony celebrating the completion of study of a Talmudic tractate.

Pe'ah (, lit. "Corner") is the second tractate of Seder Zeraim ("Order of Seeds") of the Mishnah and of the Talmud. This tractate begins the discussion of topics related to agriculture, the main focus of this seder (order) of the Mishnah. The tractate discusses the laws of gifts to the poor when a person harvests their field, vineyards or trees, based on commandments in the Torah.

The extant gemara on Tamid in the Babylonian Talmud covers only three chapters of the tractate (chapters 1, 2, and 4). It is the shortest tractate of gemara in the Babylonian Talmud consisting of only seven pages. There are approximately only 4,600 words in the tractate. It contains several sayings and ethical maxims of importance, as well as stories and legends of much interest.

Two reasons are given for the name of the tractate Pesachim being in the plural: either because the tractate originally comprised two parts, one dealing with the Passover sacrifice, and the second with the other aspects of the holiday, before they were combined into a single tractate named Pesachim during the Geonic period (by 1040 CE), or, because the tractate deals with the two occasions for offering the Passover sacrifice, namely, the 14th of the month of Nisan on the eve of the holiday, and one month later, the "second Pesach" on the 14th of Iyar for those who were unable to offer the sacrifice on the original date. The basis for the laws included in this tractate are derived from the Torah, largely from the Book of Exodus, in , , and , as well as , and , and . The tractate consists of ten chapters and has a Gemara – rabbinical analysis of and commentary on the Mishnah – in both the Babylonian and Jerusalem Talmud. There is also a Tosefta for this tractate.

Like most tractates in the order of Zeraim, there is no Babylonian Talmud for this tractate. The Jewish religious laws detailed in this tractate continue to apply in modern Israel, where the Sabbatical year, known as shmita, is still observed.

Because of its contents, it is also called Ethics of the Fathers. The teachings of Pirkei Avot appear in the Mishnaic tractate of Avot, the second- to-last tractate in the order of Nezikin in the Mishnah. Pirkei Avot is unique in that it is the only tractate of the Mishnah dealing solely with ethical and moral principles; there is little or no halacha found in Pirkei Avot.

The Apocalypse of Adam, discovered at Nag Hammadi in Upper Egypt in 1945, is a Sethian tractate of Apocalyptic literature dating to the first to second century AD. This tractate is one of five contained within Codex V of the Nag Hammadi library.

There is no Gemara for Uktzim in either the Babylonian or Jerusalem Talmud. There is, however, a Tosefta for this tractate. This tractate features the teaching of the Amora Rabbi Yehoshua ben Levi, which is peculiar since Mishnayot are typically authored by Tannaim.

Hence this tractate is an important source for understanding agriculture and horticulture in ancient Israel.

The name of the tractate Pesachim is the Hebrew plural of the name of the Passover festival Pesach, and there are two explanations given for this: Firstly, the tractate contains two distinct parts, which were originally separate, until combined into a single tractate during the Geonic period (by 1040 CE). Until then, the tractate was divided into two parts called Pesaḥ Rishon ("First Passover" or "Passover I") and Pesaḥ Sheni ("Second Passover" or "Passover II"). After the two parts were combined, the tractate was called Pesachim, in the plural. One part, now comprising chapters one to four and chapter ten, addresses the laws of Passover that apply always and everywhere, such as the removal of chametz from the home, the eating of matzah, and the Seder on Passover night.

Poimandres (; also known as Poemandres, Poemander or Pimander) is the first tractate in the Corpus Hermeticum.

Model of the Second Temple showing the courtyards and the Sanctuary, as described in Middot. Tractate Middot (, lit. "Measurements") is the tenth tractate of Seder Kodashim ("Order of Holies") of the Mishnah and of the Talmud. This tractate describes the dimensions and the arrangement of the Temple Mount in Jerusalem, and the Second Temple buildings and courtyards, various gates, the altar of sacrifice and its surroundings, and the places where the Priests and Levites kept watch in the Temple.

Earlier rabbinic literature generally refers to the tractate or chapters within a tractate (e.g. Berachot Chapter 1, ). It sometimes also refers to the specific Mishnah in that chapter, where "Mishnah" is replaced with "Halakha", here meaning route, to "direct" the reader to the entry in the Gemara corresponding to that Mishna (e.g. Berachot Chapter 1 Halakha 1, , would refer to the first Mishnah of the first chapter in Tractate Berachot, and its corresponding entry in the Gemara).

Tractate Horayot in the Babylonian Talmud consists of only fourteen pages. It is the shortest tractate of gemara in the Babylonian Talmud, from among all the tractates of gemara that comprehensively cover the Mishnah in their respective tractates. In many editions it is printed together with tractate Avodah Zarah. The gemara is mainly devoted to the interpretation of the laws of the Mishnah dealing with sacrifices for unintentional sin, with a few aggadic digressions in the third chapter.

According to Rashi, a medieval rabbi, quoting Tractate Hullin 9lb, 'tarshish' means the Tarshish Sea of Africa.

The laws detailed in this tractate are derived from the Torah in and , and for terumat ma'aser from . The mitzvah (commandment) applies only to produce grown in the Land of Israel and continues to be observed in the modern state of Israel. This tractate comprises eleven chapters in the Mishna and ten in the Tosefta and has fifty-nine folio pages of Gemara in the Jerusalem Talmud. Like most tractates in the order of Zeraim, there is no Babylonian Talmud for this tractate.

From Shitah Mekubetzet to Baba Metzia it is seen that J. Cohen wrote tosafot to the same tractate.

In, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, pages 133–34.

The Tripartite Tractate "was probably written in the early to mid third century." It is a Gnostic work found in the Nag Hammadi library. It is the fifth tractate of the first codex, known as the Jung Codex. It deals primarily with the relationship between the Aeons and the Son.

Beitza () or Bei'a (Aramaic: ביעה) (literally "egg", named after the first word) is a tractate in the Order of Moed, dealing with the laws of Yom Tov (holidays). It is Moed's seventh tractate in the Mishna, but the eighth in the Talmud Yerushalmi and typically fourth in the Talmud Bavli.

Ma'aser Sheni is the main topic, along with the laws of Reva'i, of the next tractate, "Ma'aser Sheni". Maaser Ani is discussed in Tractate "Pe'ah". The seventh year of the cycle is designated "Shemitta", and in that year there were no tithes given at all in the Land of Israel.

Reprinted in, e.g., Koren Talmud Bavli: Tractate Shabbat • Part One. Commentary by Adin Even-Israel (Steinsaltz), volume 2, page 132.

His speeches on this occasion were published in a tractate Défense de l'université et de la philosophie (1844 and 1845).

Milton's tractate fits well into this trajectory in its accommodation of education "to the needs of an age" (Ainsworth 42).

The Laws of B'rachos, Artscroll 1990, page 86-87. The Talmud teaches that the word Amen is an acronym for (', "God, trustworthy King.")Tractate Shabbat 119b and Tractate Sanhedrin 111a The word amen itself is etymologically related to the Hebrew word ' (, "faith") asserting that one is affirming the fundamental beliefs of Judaism.Rietti, Rabbi Jonathan.

Avodah Zarah (Hebrew: "foreign worship", meaning "idolatry" or "strange worship") is the name of a tractate of the Talmud, located in Nezikin, the fourth Order of the Talmud dealing with damages. The main topic of the tractate is laws pertaining to Jews living amongst Gentiles, including regulations about the interaction between Jews and "idolaters".

There is a Tosefta of 18 chapters on this tractate. As its name implies, the tractate deals primarily with the laws and regulations for observing the Sabbath, which is the fourth of the Ten Commandments and one of the central religious practices of Judaism. As such, it is dealt with at length in the Mishnah and the Gemara, and many subsequent commentaries have also been written on this tractate, from the early Middle Ages until the present. In the Babylonian Talmud, the Gemara also contains a discussion of the laws of Hanukkah.

Thus, many published versions of Rashbam's commentary on the Chumash don't include his commentary on the beginning of the book of Genesis. Portions of his commentary on the Talmud have been preserved, such as on the tractate Bava Batra (on large portions of the tractate where no commentary by Rashi is available), as well as the last chapter of tractate Pesachim. Rashbam's notes on the Bible are remarkable for brevity. He wrote two versions of his commentary on parts of the Bavli (Babylonian) Talmud, a long version and a short version.

Talmud Yerushalmi, Tractate Sanhedrin, 14:2 In comparison with the few halachic commentaries, many aggadah commentaries are recorded in his name.

Tractate Shekalim to the Jerusalem Talmud appears not only in the Jerusalem Talmud but also in printings of the Babylonian Talmud.

Reprinted in, e.g., Koren Talmud Bavli: Tractate Shabbat. Commentary by Adin Even-Israel (Steinsaltz), volumes 2–3. Jerusalem: Koren Publishers, 2012.

See also Berakhot 55b. In, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 359.

Babylonian Talmud Berakhot 55b. In, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 360.

Tohorot (Hebrew: טָהֳרוֹת, literally "Purities") is a tractate in the Mishnah and Tosefta, treating especially of the lesser degrees of uncleanness the effects of which last until sunset only. In most editions of the Mishnah it is the fifth tractate in the order Tohorot. It is divided into ten chapters, comprising ninety-six paragraphs in all.

His only written works to have been publicly published were his novellae to the Talmudic tractate Kerisos which are printed in the back of the new editions of his father-in-law's novallee to that tractate. Other works of his were retained privately. More recently his family has published his works on most of the Talmud..

Babylonian Talmud Ketubot 111b–12a. The first three chapters of tractate Berakhot in the Mishnah, Jerusalem Talmud, and Babylonian Talmud and the first two chapters of tractate Berakhot in the Tosefta interpreted the laws of the Shema in and Mishnah Berakhot 1:1–3:6. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 3–7.

Babylonian Talmud Makkot 24b, in, e.g., Talmud Bavli: Tractate Makkos, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 50, page 24b.

Olive oil is also the most recommended and best possible oil for the lightning of the Shabbes candles.Mishnah, Tractate Shabbat, Chapter 2.

Babylonian Talmud Berakhot 57b. Reprinted in, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 372.

The Gemara taught that a dream is a sixtieth part of prophecy.Babylonian Talmud Berakhot 57b. In, e.g., Koren Talmud Bavli: Tractate Berakhot.

The Meiri (1249–1315) states clearly in his introduction to the tractate that during the immediately preceding Geonic period, Pesachim was divided into two tractates. This distinction is also marked explicitly in the Vilna edition in the Hadran at the end of the fourth chapter () and ninth chapter () of the tractate. A second reason given for the plural name of the tractate is that there are, in fact, two Passovers: the "second Pesach" on the 14th of Iyar was instituted a month after Passover for those who were unable to offer the Passover sacrifice on the eve of the holiday on 14th of the month of Nisan, in accordance with . Accordingly, the title of the tractate in the plural recognizes this, although the Mishnah almost entirely concerns the first or "Great" Passover.

The tractate is divided into five chapters and has no Gemara either in the Jerusalem Talmud or the Babylonian Talmud, nor a Tosefta.

Milton, John. "Of Education." Milton on Education: The Tractate of Education with Supplementary Extracts from Other Writings of Milton. Ed. Morley Oliver Ainsworth.

The Gemara taught that a dream is a sixtieth part of prophecy.Babylonian Talmud Berakhot 57b. Reprinted in, e.g., Koren Talmud Bavli: Tractate Berakhot.

Tractate Middot provides a description of the Temple as reconstructed by Herod in the late 1st century BCE and is based on the memory of sages who saw the Temple and gave an oral description of it to their disciples, after its destruction in 70 CE during the First Jewish–Roman War. One of the main sages reporting the details of the Temple in this tractate is Rabbi Eliezer ben Jacob, a Tanna who lived during the 1st century CE. He is thought to have seen the Temple while it was still standing, and he may also have learned about its inner arrangements from his uncle who served in it. according to Middot 1:2 The final redaction of the tractate by Rabbi Judah ha-Nasi (135 – 217 CE) contains various traditions of other authorities and which are also cited in the Babylonian Talmud tractate Yoma (16a-17a) and the Jerusalem Talmud Yoma (2: 3, 39). Middot, like tractate Tamid, differs from most of the other tractates of the Mishna in that it is primarily a descriptive, rather than a halachic (legal) text.

Varieties of the doctrine may be found in Jewish, Christian, and Muslim philosophical theologians, especially during the height of scholasticism, although the doctrine's origins may be traced back to ancient Greek thought, finding apotheosis in Plotinus' Enneads as the Simplex.Bussanich John, Plotinus's metaphysics of the One in The Cambridge Companion to Plotinus, ed. Lloyd P.Gerson, p.42, 1996, Cambridge University Press, UK. For instances, see Plotinus, Second Ennead, Fourth Tractate, Section 8 (Stephen MacKenna's translation, Sacred Texts)Plotinus, Fifth Ennead, Fourth Tractate, Section 1 (MacKenna's translation, Sacred Texts)Plotinus, Second Ennead, Ninth Tractate, Section 1 (MacKenna's translation, Sacred Texts).

Babylonian Talmud Eruvin 2a–b, in, e.g., Talmud Bavli: Tractate Eruvin: Volume 1, elucidated by Yisroel Reisman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1990), volume 7, pages 2a–b; Babylonian Talmud Shevuot 16b, in, e.g., Talmud Bavli: Tractate Shevuos, elucidated by Michoel Weiner and Mordechai Kuber, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1994), volume 51, pages16b1–2.

Babylonian Talmud Bava Metzia 92a, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox-Ashrei et al., volume 43, pages 92a2.

In the Middle Ages, the entire tractate was expunged from many European editions by Christian censors, and it was considerably difficult to obtain a copy.

Judean war. Vol. 1B, BRILL, 2008 p.44 n.388. The geographical position of Emmaus is described in the Jerusalem Talmud, Tractate Sheviit 9.2:H.

Brooklyn: Mesorah Publications, 2013. Babylonian Talmud Shabbat 2a–157b, in, e.g., Koren Talmud Bavli: Tractate Shabbat. Commentary by Adin Even-Israel (Steinsaltz), volumes 2–3.

Tractate Bikkurim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the first fruits in , , and and .Mishnah Bikkurim 1:1–3:12.

The Letter of Peter to Philip is the last concluding tractate of the Nag Hammadi Codex VIII. Its predecessor is the Sethian text, Zostrianos. It is speculated by scholars that the Letter of Peter to Philip was chosen as the last tractate for its convenience of brevity. This is supported by the fact that the Letter and Zostrianos share little theological or literary relationship.

Jerusalem: Koren Publishers, 2012. The Gemara taught that a dream is a sixtieth part of prophecy.Babylonian Talmud Berakhot 57b, in, e.g., Koren Talmud Bavli: Tractate Berakhot.

Tractate Shevi'it, the fifth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah, deals with the laws of leaving the fields of the Land of Israel to lie fallow every seventh year; the laws concerning which produce may, or may not may not be eaten during the Sabbatical year; and with the cancellation of debts and the rabbinical ordinance established to allow a creditor to reclaim a debt after the Sabbatical year. The tractate comprises ten chapters in the Mishna and eight in the Tosefta and has thirty-one folio pages of Gemara in the Jerusalem Talmud. Like most tractates in the order of Zeraim, there is no Babylonian Talmud for this tractate. According to the Talmud, observance of the Sabbatical year is of high accord, and one who does not do so may not be allowed to be a witness in an Orthodox beth din (rabbinical court).

Rabbi Horowitz's discourses lasted three to four hours, and he would concentrate on just a few pages of the Talmudic Tractate Chullin, studying it at great depth.

Koppel has written two books on the Talmud. Meta-Halakhah showed how ideas formalized in mathematical logic could be used to explicate how the ancient Rabbis understood the unfolding of Jewish law. Seder Kinim is a mathematical commentary on Tractate Kinim, generally regarded as the most difficult tractate in the Mishna. Koppel wrote a monograph on the uses of concepts in probability theory for understanding Rabbinic decision methods.

Ta'anit or Taanis is a volume (or "tractate") of the Mishnah, Tosefta, and both Talmuds. In Judaism these are the basic works of rabbinic literature. The tractate of Ta'anit is devoted chiefly to the fast-days, their practices and prayers. In most editions of the Talmud this treatise is the ninth in the mishnaic order of Seder Mo'ed, and is divided into four chapters containing thirty-four folio in all.

Judah Gedalia brought type fonts with him from Portugal, with which he began to print the Talmud (1519-1523). In this edition Rashi's commentary are included, but not the Tosafot. The Gemara is in square type and the commentary in Portuguese Rashi lettering, apart from the tractate Rosh Hashana of which the Gemara and the commentary are in Rashi type. This tractate was not printed in Salonica but in Fez.

Sanhedrin () is one of ten tractates of Seder Nezikin (a section of the Talmud that deals with damages, i.e. civil and criminal proceedings). It originally formed one tractate with Makkot, which also deals with criminal law. The Gemara of the tractate is noteworthy as precursors to the development of common law principles, for example the presumption of innocence and the rule that a criminal conviction requires the concurrence of twelve.

Hence "luck" may also be bad (Ecclesiastes Rabbah, vii. 26). A couch or bed for this god of fortune is referred to in the Mishnaic tractate Nedarim 56a).

The moshav was founded in 1949 with the assistance of Hapoel HaMizrachi and the Jewish Agency for Israel. Its name originates from the fifth tractate of the Mishnah.

Tractate Yoma in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Yom Kippur in and and .Mishnah Yoma 1:1–8:9, in, e.g.

This tractate in the Talmud does not contain disagreements between the sages nor does it have exegetical derivations. It is written as a historical description of the service.

Zavim is the ninth tractate in the Mishnah and Tosefta of the sixth Talmudic order Tohorot. It deals with the laws of the zav and zavah, based on .

Gittin (Hebrew: ) is a tractate of the Mishnah and the Talmud, and is part of the order of Nashim. The content of the tractate primarily deals with the legal provisions related to halakhic divorce, in particular, the laws relating to the Get (divorce document), although the tractate contains a number of other social provisions which are only vaguely related to that subject, but which offer numerous historical references related to the time of the Jewish uprising. The laws of the divorce itself, including when a divorce is permitted or even required, are discussed in other tractates, namely Ketubot. The word get (Hebrew: ) is thought to be an Akkadian word and generally refers to a written document.

The Mishnah contains the second known reference to Rosh Hashanah as the "day of judgment" (Yom haDin).Tractate on Rosh Hashanah I,2 In the Talmud tractate on Rosh Hashanah, it states that three books of account are opened on Rosh Hashanah, wherein the fate of the wicked, the righteous, and those of the intermediate class are recorded. The names of the righteous are immediately inscribed in the book of life and they are sealed "to live". The intermediate class is allowed a respite of ten days, until Yom Kippur, to reflect, repent and become righteous;Tractate on Rosh Hashanah, I,16b the wicked are "blotted out of the book of the living forever".

Pesachim (, lit. "Paschal lambs" or "Passovers"), also spelled Pesahim, is the third tractate of Seder Moed ("Order of Festivals") of the Mishnah and of the Talmud. The tractate discusses the topics related to the Jewish holiday of Passover, and the Passover sacrifice, both called "Pesach" in Hebrew. The tractate deals with the laws of matza (unleavened bread) and maror (bitter herbs), the prohibitions against owning or consuming chametz (leaven) on the festival, the details of the Paschal lamb that used to be offered at the Temple in Jerusalem, the order of the feast on the first evening of the holiday known as the Passover seder, and the laws of the supplemental "Second Pesach".

In addition, the order contains a description of the Second Temple (tractate Middot), and a description and rules about the daily sacrifice service in the Temple (tractate Tamid). The order also includes tractate Hullin, which concerns the slaughter of animals for non-sacrificial use, as well as other dietary laws applying to meat and animal products. Although Hullin is about the slaughter of animals for non-sacrificial, and therefore unsanctified purposes, because the rules about the proper slaughter of animals and birds, and their ritual fitness for use were considered to be an integral part of the concept of holiness in Judaism, they were also included in the order regarding “holy things”.

It is common to follow Tikkun Chatzot with learning Torah, in particular Patach Eliyahu or Mishnah. Some learn the last chapter of tractate Tamid. Many study the Holy Zohar.

The Babylonian Talmud (tractate Shabbat 104a) also cites the opinion that these closed letters included samekh, attributed to Rav Chisda (d. ca. 320).The William Davidson Talmud , Shabbat 104a.

Judaism addresses the end times in the Book of Daniel and in numerous other prophetic passages in the Hebrew scriptures, and also in the Talmud, particularly Tractate Avodah Zarah.

In the Torah, one is prohibited from wearing shatnez only after it has been carded, woven, and twisted, but the rabbis prohibit it if it has been subjected to any one of these operations.Talmud, Tractate Niddah 61b Hence felt made with a mixture of wool compressed together with linen is forbidden.Tractate Kilaim ix. 9 Silk, which resembled wool, and hemp, which resembled linen, were formerly forbidden for appearance's sake,talmud, Tractate Kilaim ix.

Bekhorot (Hebrew: בכורות, "First-borns") is the name of a tractate of the Mishnah and Talmud which discusses the laws of first-born animals and humans. It is one of the tractates forming Seder Kodashim (Hebrew סדר קודשים, "Order of Holy Things"). The primary focus of the tractate relates to the ritual sacrifice (or slaughter) of first-born animals. Priests were required to inspect the first-born for blemishes prior to consecration.

The Jerusalem Talmud does not contain a tractate Bekhorot. The Babylonian Talmud contains such a tractate, where it has the third place in the Seder. In addition to the common theme of purity, the Babylonian Talmud expands on the exemption of the first-born Levite, or Kohen. The child of a Levite mother, or Kohenim, regardless whether or not the father is a Levite or Israelite, is automatically exempt from the "toll".

However, he sons did assemble manuscripts most of which were destroyed in a fire many years after his passing. Only his chiddushim on tractate Chullin were printed some months after his passing, by the name of Chiddushei Yaavetz on massechess Chullin. Moses Sofer wrote an approbation to that sefer. Also surviving the fire were novellae on tractate Gittin, on the three Bovos Bovo Kamo, Bovo Metzia, Bovo Basro], and on various discourses on the Talmud.

Chapter 8 of tractate Sanhedrin in the Mishnah and Babylonian Talmud interpreted the laws of the wayward and rebellious son (, ben sorer umoreh) in .Mishnah Sanhedrin 8:1–7, in, e.g., Jacob Neusner, translator, Mishnah, pages 599–602; Babylonian Talmud Sanhedrin 68b–75a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 2, elucidated by Michoel Weiner and Asher Dicker, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1994), volume 48, pages 68b1–75a2.

Neghaʿim (Hebrew: נגעים, "Blemishes") is the third tractate of the order of Tohorot in the Mishnah. It consists of fourteen chapters. Nega'im describes the various forms of tzaraath, a leprosy-like disease described in the Parshiyot of Tazria and Metzora in the Torah, which affected people, clothing, and homes. The tractate describes the different types of blemishes symptomatic of the disease, and the various rituals involved in purifying someone who has been affected by it.

The first three chapters of tractate Berakhot in the Mishnah, Jerusalem Talmud, and Babylonian Talmud and the first two chapters of tractate Berakhot in the Tosefta interpreted the laws of the Shema in and .Mishnah Berakhot 1:1–3:6, in, e.g., Jacob Neusner, translator, Mishnah, pages 3–7; Tosefta Berakhot 1:1–2:21, in, e.g., Jacob Neusner, translator, Tosefta, volume 1, pages 3–13; Jerusalem Talmud Berakhot 1a–42b, in, e.g.

Yevamot (יבמות, "Brother's Widow") is a tractate of the Talmud that deals with, among other concepts, the laws of Yibbum (loosely translated in English as levirate marriage), and, briefly, with conversion to Judaism. This tractate is the first in the order of Nashim (נשים, "Women"). Yevamot, along with Eruvin and Niddah, is considered one of the three most difficult tractates in the Babylonian Talmud. A Hebrew mnemonic for the three is עני (ani, meaning "poverty").

Tamid ; "daily offerings") is the ninth tractate in the Order of Kodashim, which is the fifth of the six orders of the Mishnah, Tosefta and the Talmud. The main subject of Tamid is the morning and evening burnt offerings (; ), but it also deals with other Temple ceremonies. Its full name is "Olat Tamid". The tractate includes information about the Temple Service from sages who had been present at the Temple and witnessed the service.

Tractate Bava Basra_ Mesorah Publications 2012. Page 112b1. The word's inversion, "serah" is defined as "rotting," that after Joshua's arrival, the fruits became so juicy that they could quickly rot.

Eliezer's talmudic discussions appear in the works of later posekim, such as Zedekiah ben Abraham Anaw who mentions Eliezer's commentaries on the Talmudic tractate, Beitza, although these have not survived.

Avot is unique in that it is the only tractate of the Mishnah dealing solely with ethical and moral principles; there is little or no halakha (laws) found in Pirkei Avot.

The Gemara taught that the tachash was multicolored.Babylonian Talmud Shabbat 28a. Reprinted in, e.g., Koren Talmud Bavli: Tractate Shabbat • Part One. Commentary by Adin Even-Israel (Steinsaltz), volume 2, page 129.

Page 524.Talmud, Tractate Berachos, 31a. Some rabbinic commentaries have taught that there is no greater joy than the resolution of doubt. [corrected by Rabbi Yehuda Spitz, author of reference cited].

Mishnah Bava Metzia 7:5, in, e.g., Jacob Neusner, translator, Mishnah, page 547; Jerusalem Talmud Bava Metzia 27a, in, e.g., Talmud Yerushalmi: Tractate Bava Metzia, elucidated by Gershon Hoffman et al.

Manuscripts of the tractates of theology About the Single God (Tractatus de Deo Uno), A Theologic Tractate about the Law and Justice (Tractatus theologicus de jure et justitia) are also survived.

The commandment of terumah applies only to produce grown in the Land of Israel and continues to be observed in the modern state of Israel. There is debate among Jewish legal authorities as to whether the present-day Jewish religious laws detailed in this tractate are now biblically or rabbinically mandated obligations. Mishna 8:12 of this tractate is a digression from the laws of terumah but is included in this tractate because it contains a similar case to the preceding mishna about pagans intent on defilement – in the previous mishna of a commodity and in this, of a person. This mishna has become a source of Jewish law for the general principle that it is not permitted to sacrifice one individual to save other.

Babylonian Talmud Yoma 68a, in, e.g., Koren Talmud Bavli: Yoma, commentary by Adin Even-Israel (Steinsaltz), volume 9, page 328. Chapter 8 of tractate Yoma in the Mishnah and Babylonian Talmud and chapter 4 of tractate Kippurim (Yoma) in the Tosefta interpreted the laws of self-denial in and Mishnah Yoma 8:1–9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 277–79. Tosefta Kippurim (Yoma) 4:1–17, in, e.g.

Azulai had in his possession Gerondi's novellæ on the tractates Baba Batra and Sanhedrin, in manuscript.Shem ha-Gedolim, p. 75, Vilna, 1852 His novellæ on the first-named tractate have since been published under the name Aliyot de-Rabbenu Yonah while those on the last-named tractate form part of the collection of commentaries on the Talmud by ancient authors published by Abraham ben Eliezer ha-Levi under the title Sam Ḥayyim.Livorno, 1806; see Benjacob, Oẓar ha-Sefarim, p.

The Talmud tells a similar story, but with refusal to worship an idol replacing refusal to eat pork. Tractate Gittin 57b cites Rabbi Judah saying that "this refers to the woman and her seven sons" and the unnamed king is referred to as the "Emperor" and "Caesar". The woman commits suicide in this rendition of the story: she "also went up on to a roof and threw herself down and was killed".Babylonian Talmud: Tractate Gittin Folio 57.

Soon after, eight yeshivas were opened in Będzin, Podgórze, Chrzanów, Wolbrom, Oświęcim, Częstochowa, Łódź and Kraków. Though Hasidic in nature, the yeshivas did not promote Radomsker Hasidut, nor did they staff only Radomsker Hasidim. Each yeshiva had its own rosh yeshiva and initially studied its own Talmudic tractate; later, all the yeshivas studied the same tractate at the same time. The Rebbe paid for the entire operation, including staff salaries, food, and student lodging, out of his own pocket.

Kiddushin () is a masekhet or tractate of the Mishnah and the Talmud, and is part of the order of Nashim. The content of the tractate primarily deals with the legal provisions related to halakhic engagement and marriage. In Jewish law, an engagement (kiddushin) is a contract between a man and a woman where they mutually promise to marry each other, and the terms on which it shall take place.The Principles of Jewish Law, Ed Menachem Elon, , p. 353.

Niddah (Hebrew: ) is a masekhet or tractate of the Mishnah and the Talmud, and is part of the order of Tohorot. The content of the tractate primarily deals with the legal provisions related to Halakha of Niddah. In Judaism, a niddah is a woman during menstruation, or a woman who has menstruated and not yet completed the associated requirement of immersion in a mikveh (ritual bath). In the Book of Leviticus, the Torah prohibits sexual intercourse with a niddah.

Makhshirin is the eighth tractate, in the Mishnah and Tosefta, of the sixth Talmudic order Tohorot ("Purifications"). This tractate contains six chapters, divided respectively into 6, 11, 8, 10, 11, and 8 sections, while the Tosefta has only three chapters and 31 sections. It treats of the effects of liquids in rendering foods with which they may come into contact susceptible, under certain conditions, of Levitical uncleanness. There is no Gemara, Yerushalmi or Bavli, to this treatise.

According to seventeenth-century Rabbi Yom Tov Lipman Heller in his commentary on the tractate Yoma, the Rambam did not say that any Jew can build the future Temple, only the Messiah.

The recipe is mentioned in the third tractate of the Babylonian Talmud (42b). According to Rav Yosef b. Hiyya, it contains barley, safflower seed and salt. Rav Papa substituted wheat for barley.

The Jewish religious laws detailed in this tractate, and the subsequent legal codes based on it continue to be followed by observant and traditional Jewish communities in modern Israel and throughout the world.

However, there have been times in history when the term implied tome-like works. A tractate, a derivative of a tract, is equivalent in Hebrew literature to a chapter of the Christian Bible.

The waters of the Pigah are a pond, and thus were considered ritually unclean.The Babylonian Talmud, Tractate Sanhedrin , Folio 5b, fn. 7, found at Come and Hear website. Both accessed June 17, 2009.

In any case where Yibbum applies, Chalitza may be performed as an alternative. There are numerous cases discussed in this tractate where Yibbum does not apply, and therefore Chalitza does not apply either.

The prohibition against suicide is mentioned in the Talmud in Tractate Bava Kama 91b. Semahot (Evel Rabbati) 2:1-5 serves as the basis for most of later Jewish law on suicide, together with Genesis Rabbah 34:13, which bases the biblical prohibition on Genesis 9:5: "And surely your blood of your lives, will I require."Cf. M.T. Laws of Murder 2:3; Babylonian Talmud tractate Laws of Courts (Sanhedrin) 18:6; S.A. Yoreh De'ah (Code of Jewish Law) 345:1ff.

The work was comparatively widely circulated at the time of the later geonim, since reference to a passage in it is made in a question addressed to Sherira and Hai Gaon from a distant region. In their responsum to this question they call the tractate "Mishnatenu" = "our Mishnah".Naḥmanides, Torat ha-Adam, p. 51a, Venice, 1598 Rashi had the work in its present form, since he explicitly cites as the commencement of the tractate the opening words of the present text.

The tractate is divided into 14 chapters, and this division dates from the 13th century at the latest, since Mordecai ben Hillel cites it by chapters.Mordekhai on Moed Katan 919, 926, 929 The tractate contains almost complete instructions as to the treatment of the dying and the dead, from the commencement of the death-agony to the arrangement of the grave which receives the remains. Numerous examples from current practice are cited. A large number of aggadot also are included.

Machzor Vitry, Pirkei Avot 5:20 (Sefaria) "The structure of the tractate differs greatly from the thematic structure of the other tractates and Avot sayings employ a highly stylized language instead of the clear and straightforward mishnaic prose. In addition, the anomalous character of Avot is heightened by the biblical influences on its linguistic expressions, grammatical forms, and vocabulary."Amram Tropper, Wisdom, Politics, and Historiography: Tractate Avot in the Context of the Graeco-Roman Near East (Oxford: Oxford University Press, 2004), 51.

The commandment to love God in Deut. 6 is taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all one's possessions and being grateful to the Lord despite adversity (tractate Berachoth 9:5, tractate Sanhedrin 74a). Rabbinic literature differs how this love can be developed. The love of God means the surrounding of life with his commandments (Men.

Since "living water" in a lifeless frozen state (as ice) is still likely to again become living water (after melting), it became customary in traditional Jewish bereavement rituals to read the seventh chapter of the Mikvaot tractate in the Mishnah, following a funeral; the Mikvaot tractate covers the laws of the mikveh, and the seventh chapter starts with a discussion of substances which can be used as valid water sources for a mikveh – snow, hail, frost, ice, salt, and pourable mud.

This Gemara on Avodah Zarah was a frequent target of controversy and criticism. Of all the texts in Rabbinic Judaism, this is probably the one in which it is most difficult to obtain an "authentic" version, as almost all the pages have had censorship imposed. In the standard Vilna edition of the Talmud, the tractate has 76 folios. In terms of the actual length of the Gemara, Avodah Zarah is fairly close to the middle, being an "average" length tractate.

Babylonian Talmud Yoma 86b, in, e.g., Talmud Bavli: Tractate Yoma: Volume 2, elucidated by Eliezer Herzka, Zev Meisels, Abba Zvi Naiman, Dovid Kamenetsky, and Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 14, page 86b. The Year of Jubilee (painting by Henry Le Jeune) The latter parts of tractate Arakhin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of the jubilee year in .Mishnah Arakhin 7:1–9:8, in, e.g.

Mishnah Bava Metzia 4:10, in, e.g., Jacob Neusner, translator, Mishnah, page 539; Tosefta Bava Metzia 3:25, in, e.g., Jacob Neusner, translator, Tosefta, volume 2, page 1042; Jerusalem Talmud Bava Metzia 16a, in, e.g., Talmud Yerushalmi: Tractate Bava Metzia, elucidated by Gershon Hoffman et al, volume 42, pages 16a3; Babylonian Talmud Bava Metzia 58b, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 2, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, pages 58b1.

The influences at work in the tractate are an interesting blend of Renaissance humanism with its emphasis on the via activa, tempered by the more contemplative medieval concern with personal redemption. It is clear, however, that the overwhelming thrust of Milton's educational programme as outlined in the tractate is centred in the public objective. This is likely a reaction to the scholasticism that dominated the medieval university from the twelfth century, which still held sway in Milton's time (Ainsworth 25). Important individual influences on Milton's tractate include Spanish educator Juan Luis Vives (1492–1540) and Moravian educator John Comenius (1592–1670). Both Vives and Comenius rejected the dialectical approach in education in favour of empirical observation and “the study of things rather than words, nature rather than books” (Lewalski 204).

Later he published a Latin translation of a tractate on idolatry from the Mishneh Torah by Maimonides, which he had annotated. It was added to the List of Prohibited Books of the Catholic Church.

Mishnah Bikkurim 3:8, in, e.g., Jacob Neusner, translator, Mishnah, page 174; Jerusalem Talmud Bikkurim 24b (3:4), in, e.g., Talmud Yerushalmi: Tractate Bikkurim, elucidated by Yehuda Jaffa, et al., volume 12, page 24b3.

Mishnah Bikkurim 3:10, in, e.g., Jacob Neusner, translator, Mishnah, page 174; Jerusalem Talmud Bikkurim 25b (3:5), in, e.g., Talmud Yerushalmi: Tractate Bikkurim, elucidated by Yehuda Jaffa, et al., volume 12, page 25b2.

Mishnah Sotah 9:10, in, e.g., Jacob Neusner, translator, Mishnah, page 464; Babylonian Talmud Sotah 47a, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka, et al., volume 33b, page 47a6.

In Camp Ohr Shraga, the students continue studying, albeit not necessarily the same tractate of Gemara that they had been studying the rest of the year. They also engage in summer activities, including ball playing.

Mishnah Peah 8:7, in, e.g., Jacob Neusner, translator, Mishnah, page 35. Jerusalem Talmud Peah 71a, in, e.g., Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, editors, Talmud Yerushalmi: Tractate Peah, volume 3, page 71a1.

In the Talmud, one of the primary sources for traditional Jewish Law (Halacha), happiness and sadness are associated with particular months of in the Jewish calendar. One is meant to increase in happiness during the month of Adar and decrease in happiness during the month of Av.Talmud, Tractate Ta'anis 29a.Talmud, Tractate Ta'anis 26b. However, in both Maimonides's main legal work and the Code of Jewish Law by Rabbi Yosef Karo, the decrease in joy during Av is mentioned while the increase during Adar is omitted.

Tractate Yevamot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of levirate marriage (, yibbum) in .Mishnah Yevamot 1:1–16:7, in, e.g., Jacob Neusner, translator, Mishnah, pages 337–78; Tosefta Yevamot 1:1–14:10, in, e.g., Jacob Neusner, translator, Tosefta, volume 1, pages 685–741; Jerusalem Talmud Yevamot 1a–88b, in, e.g., Talmud Yerushalmi: Tractate Yevamos, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2015), volumes 29–30; Babylonian Talmud Yevamot 2a–122b, in, e.g.

Tractate Eduyot (Hebrew: עדויות, lit. "testimonies") is the seventh tractate in the order Nezikin of the Mishnah. When, after the destruction of the Temple, it became necessary, through the removal of R. Gamaliel II from the office of patriarch, to decide religious questions by the will of the majority, there was produced, as the groundwork of the treatise Eduyot, a collection of unassailable traditions. From time to time more material was added to this groundwork, until the treatise was concluded on the redaction of the whole Mishnah.

The Gemara deduced from the words "by their families, by their fathers' houses" in that the Torah identifies families by the father's line.Babylonian Talmud Nazir 49a, in, e.g., Talmud Bavli: Tractate Nazir: Volume 2, elucidated by Mordechai Rabinovitch, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 32, page 49a; Babylonian Talmud Bava Batra 109b, in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 2, elucidated by Yosef Asher Weiss, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1994), volume 45, page 109b; Babylonian Talmud Bekhorot 47a, in, e.g.

Bava Batra (also Baba Batra; Talmudic Aramaic: בבא בתרא "The Last Gate") is the third of the three Talmudic tractates in the Talmud in the order Nezikin; it deals with a person's responsibilities and rights as the owner of property. It is part of Judaism's oral law. Originally it, together with Bava Kamma and Bava Metzia, formed a single tractate called Nezikin (torts or injuries). Unlike Bava Kamma and Bava Metzia, this tractate is not the exposition of a certain passage in the Torah.

Tractate Menachot (; "Meal Offerings"), is the second tractate of the Order of Kodashim. It has Gemara in the Babylonian Talmud and a Tosefta. Menachot deals with the rules regarding the preparation and presentation of grain-meal and drink offerings, including the meal-offering that was burnt on the altar and the remainder that was consumed by the priests as specified in the Torah ( and on); the bringing of the omer of barley (), the two loaves (), and the showbread ().as offerings in the Temple in Jerusalem.

Once he wished to hand a fifth of his property to the needy, and R. Akiva ben Joseph did not allow him to do so.B. Talmud, Tractate Kethuboth, 50a Jeshbab is accounted among the Ten Martyrs.

Mishnah Sotah 7:5, in, e.g., Jacob Neusner, translator, Mishnah, page 458; Babylonian Talmud Sotah 32a–b, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka, et al., volume 33b, pages 32a–b.

The commentary of Rashi on the Babylonian Talmud Baba Batra ends at the beginning of chapter 3; its place is taken by that of his grandson, Rashbam, from chapter 3 to the end of the tractate.

Yadayim (Hebrew: ידיים, "hands") is a tractate of the Mishnah and the Tosefta, dealing with the impurity of the hands and their ablution. It is eleventh in the order Tohorot in most editions of the Mishnah.

The morning service in both the Ashkenazi and Sefardi liturgy begins with recital of blessings over the Torah, followed by brief selections from the Hebrew Bible, Mishna and Gemara, in accordance with a statement in the Talmud (Kiddushin 30a) that Torah learning comprises these three elements. The biblical text is are the three verses of the Priestly Blessing, the Mishna is from tractate Peah, about commandments that have no fixed measures, including the mitzvah of Peah, and of learning Torah), and the passage from the Gemara is from this tractate, BT Shabbat 127a, about the reward for good deeds in this world and the next. The second chapter of the Mishna of this tractate, called Ba'meh Madlikin ("With what may we light?"), is recited during the Kabbalat Shabbat service on Friday evenings in both the Ashkenazi and Sefardi liturgies.

Tractate Temurah (, literally: "exchange") is a tractate of the Mishnah, Tosefta, and Babylonian Talmud, which is part of the Order of Kodashim. Its main subject is the Biblical prohibition (Leviticus 27:10) against attempting to switch the sanctity of an animal that has been sanctified for the Temple in Jerusalem with another non-sanctified animal.Hebrew-English Edition of the Babylonian Talmud: Temurah, 1989"... The greater part of Tractate Temurah is an elaboration of the law laid down in Leviticus XXVII, 10, regarding one who dedicates a beast of any of the kinds permitted for sacrifice:" If this is attempted, both animals become sanctified, and the person who attempted the transfer is punished with lashes.Mishneh Torah, Hilchot Temurah 1:1 Like many tractates in the order of Kodshim, Temurah was not often learned by many Talmud scholars.

Chapter 54 of the Tractate Berakhot states that the Holy of Holies was directly aligned with the Golden Gate, which would have placed the Holy of Holies slightly to the north of the Dome of the Rock, as Kaufman postulated.Berakhot 54a:7 However, chapter 54 of the Tractate Yoma and chapter 26 of the Tractate Sanhedrin asserts that the Holy of Holies stood directly on the Foundation Stone, which agrees with the consensus theory that the Dome of the Rock stands over the Holy of Holies.Yoma 54b:2Sanhedrin 26b:5 The Crusaders associated the Holy of Holies with the Well of Souls, which is located under the Foundation Stone of the Dome of the Rock. Most Orthodox Jews today completely avoid climbing up to Temple Mount, to prevent them from accidentally stepping on the Most Holy Place or any sanctified areas.

Rabbi Hai Gaon's Commentary on Seder Taharot, cited in Babylonian Talmud (Niddah Tractate), s.v. Mishnah Makhshirin 1:6; also in The Geonic Commentary on Seder Taharot - Attributed to Rabbi Hai Gaon, vol. 2, Berlin 1924, s.v. סיקריקין.

Pirkei Avot with Judeo-Persian [Bukharian] Translation Pirkei Avot (; also spelled as Pirkei Avoth or Pirkei Avos or Pirke Aboth), which translates to English as Chapters of the Fathers, is a compilation of the ethical teachings and maxims from Rabbinic Jewish tradition. It is part of didactic Jewish ethical literature. Because of its contents, the name is sometimes given as Ethics of the Fathers. Pirkei Avot consists of the Mishnaic tractate of Avot, the second-to-last tractate in the order of Nezikin in the Mishnah, plus one additional chapter.

From at least the time of Saadia Gaon (10th century), it has been customary to study one chapter a week on each Shabbat between Passover and Shavuot; today, the tractate is generally studied on each Shabbat of the summer, from Passover to Rosh Hashanah, the entire cycle repeating a few times with doubling of chapters at the end if there are not a perfect multiple of six weeks."What are Ethics of the Fathers?", chabad.org The tractate is therefore included in many prayer books, following Shabbat afternoon prayers.

Rabbi Meir of Rothenburg mentions him with respect to teachings in Mishnah Kelim 8:6; Nega'im 11:1. Rabbi Isaac's commentary of Seder Zera'im has been printed in the 1890 Romm Wilna edition of the Babylonian Talmud. In most editions of the Berakhot tractate, his commentary on Seder Zera'im appears in its entirety. The portion of Rabbi Isaac's Mishnah commentary of Bikkurim 2:4, unto the end of the tractate, is of special importance, as it has been printed in Shimshon of Sens's commentary of the Mishnah where he left no commentary of his own.

The origin of this name is the Mishnaic phrase (Hebrew for "wrap the hot things"),M. Shabbat 2:7 which essentially provides the Rabbinical prescription for keeping food hot for the Sabbath without lighting a fire."He may put his victuals into the stove for the purpose of keeping them warm", Tractate Shabbat, 2:8"Cooked victuals may be put on a stove that was heated with straw or stubble", Tractate Shabbat, 3:1 The Arabic words used in Morocco are sakhina ( diminutive of "hot") and dafina ( diminutive of "buried").

Similarly, Rav Hisda taught that prohibited one from engaging in marital relations during the daytime, and Abaye explained that this was because one might observe something that should make one's spouse repulsive.Babylonian Talmud Niddah 17a, in, e.g., Talmud Bavli: Tractate Niddah: Volume 1, elucidated by Hillel Danziger, Moshe Zev Einhorn, and Michoel Weiner, edited by Yisroel Simcha Schorr and Chaim Malinowitz, (Brooklyn: Mesorah Publications, 1996), volume 71, page 17a. Tractate Kilayim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of mixing plants, cloth, and animals in .

Horowitz's chief work is "Hafla'ah," novellae on the tractate Ketubot, with an appendix, "Kuntres Aharon," or "Shevet Achim," Offenbach, 1786. The second part, containing novellae on the tractate Kiddushin, also with an appendix, appeared under the title "Sefer ha-Makneh," in 1800. Other- works are: "Nesivos la-Shavet," glosses on sections 1-24 of the Shulchan Aruch, Even HaEzer, Lemberg, 1837; "Giv'as Pinchas," a collection of eighty- four responsa, in 1837; and "Panim Yafos," a cabalistic commentary on the Pentateuch, printed with the Pentateuch, Ostroh, 1824 (separate ed. 1851, n.p.).

41 [13]–42 [14]. Simcha Assaf and Mordechai A. Friedman are in dispute over whether it was Rabbi Nathan or his Yemenite copyist who quotes from R. David. Three of the author's more extensive commentaries exist for the tractates Berakhot, Shevu'ot and Avot. Since the anonymous copyist makes use of other sources in the original work bequeathed by Rabbi Nathan, it is not uncommon for him to give one explanation for a word in one tractate, but in a different tractate give a different explanation for the same word.

Many Ashkenazim say this passage every weekday night after Hashkivenu. This custom is discussed in Tosafot of Tractate Berakhot 4a. There are Moroccan communities that also recite Yiru Enenu during Arvit immediately following the end of Yom Kippur.

Tractate Kinnim in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in , , , , and ; and .Mishnah Kinnim 1:1–3:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 883–89.

Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in NJPS); and (5:12 in NJPS).Mishnah Shabbat 1:1–24:5. in, e.g.

Ma'aser Sheni (Hebrew: מעשר שני, lit. "Second Tithe") is the eighth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah and of the Talmud. It concerns the second tithe obligation as well as the laws of Revai.

Profane or unsanctified things may be touched by him without consequence. This tractate precisely defines the degree of impurity attaching to such a person, and stipulates also how far the purity of anything is affected by his touch.

Kohalit is also named in b. Qid. 66a (b. Qiddushin 66a; that is chapter 66a of tractate Kiddushin of the Babylonian Talmud) as an area east of the Jordan River where Alexander Jannaeus had led a successful military campaign.

Tractate CXXIV.7 Abbé Guettée (1866). The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing; NY), p.175"... the keys that were given to the Church ..." A Treatise Concerning the Correction of the Donatists.

Composed towards the end of the Mishnaic period (c. 30 BCE - 200 CE) in the Roman province of Judea, the Mishnah of tractate Berakhot contains traditions covering the full range of sages from the period, from the Second Temple period until the end of the period of the Tannaim. This tractate, along with other literature from the Second Temple era, especially the liturgical texts of the Dead Sea Scrolls, has provided scholars with a better understanding of the place of Jewish prayer in the broader evolution of Jewish worship of the time when it coexisted alongside the sacrificial worship of the Temple in Jerusalem. The tractate also provides significant information about the eating customs of the Jews in Babylon (chapter 6), and of the Jews in Roman Palestine, which were largely modeled on those of the Romans (chapter 8) by the time the Mishna was written (c.

Both types of gifts come under the general term of terumah, which forms the theme of this tractate, but the terumah gedolah of the Israelite farmers comprises the main subject of discussion. The Torah does not specify the amount of terumah that must be given, and theoretically, even one single kernel of grain could suffice; thus the Mishna in this tractate establishes an amount, from one-fortieth to one- sixtieth of the gross product, depending on the circumstances and generosity of the individual farmer, with one-fiftieth being regarded as the average gift. The generally accepted measure is therefore one-fiftieth, and the Sages found an allusion to this amount in the term terumah as an acronym of the Aramaic words trei mi-meah ("two from a hundred") or 2%. The tractate deals with the details of many circumstances which could arise with regards to the terumah.

His role in literary development is as significant for creating a readership for Yiddish as for the content of his work, which tends to the didactic. He also wrote in Hebrew, including the outstanding Talmudic parody, “Masseket Aniyyut” (“Tractate Poverty”).

Rabbi Akiva reasoned that specified disfigurement for the head, so it must mean disfigurement for the nails, as well.Babylonian Talmud Yevamot 48a, in, e.g., Talmud Bavli: Tractate Yevamos: Volume 2, elucidated by Zev Meisels et al., volume 24, page 48a3.

Babylonian Talmud Yevamot 22a, in, e.g., Talmud Bavli: Tractate Yevamos: Volume 1, elucidated by Eliezer Herzka, Michoel Weiner, and Hillel Danziger, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 23, page 22a. Jerusalem: Koren Publishers, 2014.

The yeshiva runs a four-year program studying sections of the Talmud. It follows the learning cycles of Nashim and Nezikin, with a focus on finishing a tractate of the Talmud each semester. College credits are offered through Touro College.

The Babylonian Talmud (תלמוד בבלי) contains the passage: "נכנס יין יצא סוד", i.e., "Wine enters, secret goes out."See Tractate Eruvin 65a (מסכת עירובין, פרק ו, דף סה,א גמרא). It continues, "בשלשה דברים אדם ניכר בכוסו ובכיסו ובכעסו", i.e.

The tractate focuses primarily on the categories and types of activities prohibited on the Sabbath according to interpretations of many verses in the Torah, notably and . The Mishnah and Talmud go to great lengths to carefully define and precisely determine the observance of the Sabbath. The tractate is thus one of the longest in terms of chapters in the Mishnah, and folio pages in the Talmud. It comprises 24 chapters and has a Gemara – rabbinical analysis of and commentary on the Mishnah – in both the Babylonian Talmud and all but the last four chapters of the Jerusalem Talmud.

Avot de-Rabbi Nathan (), usually printed together with the minor tractates of the Talmud, is a Jewish aggadic work probably compiled in the geonic era (c.700–900 CE). Although Avot de-Rabbi Nathan is the first and longest of the "minor tractates", it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avot, having for its foundation an older recension (version) of that tractate.

The Mishnah and the Talmud interpreted the laws of the firstborn's inheritance in in tractates Bava BatraMishnah Bava Batra 8:4–5 (Land of Israel, circa 200 CE), in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation (New Haven: Yale University Press, 1988), pages 574–75; Babylonian Talmud Bava Batra 122b–34a, in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 3, elucidated by Yosef Asher Weiss, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1994), volume 46, pages 122b–34a], in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 3, elucidated by Yosef Asher Weiss, volume 46, pages 122b1–34a2.

This sets the stage, in ritual, mood, tenor and a heightened sense of festivity, for the days that follow it—namely, of Shemini Atzeret, when seven hakafot are again performed. The Jewish Encyclopedia states that during the time of the Second Temple, the festival of Shavuot received the specific name of "'Atzarta" as cited by Josephus in Antiquities of the Jews (iii. 10, § 6) and in the Talmud's tractate Pesahim (42b, 68b), signifying "the closing feast" of Passover. and commenting on this fact, the Rabbis in tractate Pesahim say that: > The closing feast of Sukkot (i.e.

Resting on the Sabbath also meant providing rest for the working animals, and people are instructed to feed their animals before they sit down to eat.See Talmud, Tractate Gittin, Page 62A At harvest time, the working animals must not be muzzled, so that they can eat of the harvest as they work. A prohibition against using two different kinds of animals teamed together, such as ploughing or doing other work, is derived from the Torah in and the Mishnah in tractate Kila'yim elaborates upon this prohibition. The underlying concern is for the welfare of the animals, particularly the weaker of the pair.

Reprinted in, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 65. Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that a person is shown in a dream only what is suggested by the person's own thoughts (while awake), as says, "As for you, Oh King, your thoughts came into your mind upon your bed," and says, "That you may know the thoughts of the heart."Babylonian Talmud Berakhot 55b. Reprinted in, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 361.

Chapter 8 of tractate Bava Batra in the Mishnah and Babylonian Talmud and chapter 7 of tractate Bava Batra in the Tosefta interpreted the laws of inheritance in and .Mishnah Bava Batra 8:1–8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 574–76; Tosefta Bava Batra 7:1–18, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 1122–26; Babylonian Talmud Bava Batra 108a–39b, in, e.g., Talmud Bavli, elucidated by Yosef Asher Weiss, edited by Hersh Goldwurm, volume 45, page 108a3–volume 46, page 139b1.

Babylonian Talmud Horayot 6b, in, e.g., Talmud Bavli: Tractate Horayos: Tractate Eduyos, elucidated by Avrohom Neuberger, Eliezer Herzka, Michoel Weiner, and Nasanel Kasnett, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2002), volume 54, page 6b. The Mishnah reports that Abba Saul argued that just as uses the word , alav, to mean "next to it," to describe the location of the tribe of Manasseh, so too when uses the term , al, to describe the location of the frankincense, it should also mean "next to." But the Rabbis disagreed.Mishnah Menachot 11:5 (Land of Israel, circa 200 CE), in, e.g.

The Talmud (Tractate Bava Bathra 21a) attributes the institution of formal Jewish education to the first century sage Joshua ben Gamla. Prior to this, parents taught their children informally. Ben Gamla instituted schools in every town and made education compulsory from the age of 6 or 7. The Talmud attaches great importance to the "Tinokot shel beth Rabban" (the children [who study] at the Rabbi's house), stating that the world continues to exist for their learning and that even for the rebuilding of the Temple in Jerusalem, classes are not to be interrupted (Tractate Shabbat 119b).

Tractate Arakhin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of dedicatory vows in .Mishnah Arakhin 1:1–9:8, in, e.g., Jacob Neusner, translator, Mishnah, pages 810–24; Tosefta Arakhin 1:1–5:19, in, e.g., Jacob Neusner, translator, Tosefta, volume 2, pages 1495–517; Babylonian Talmud Arakhin 2a–34a, in, e.g., Talmud Bavli: Tractate Arachin, elucidated by Mendy Wachsman, Feivel Wahl, Yosef Davis, Henoch Moshe Levin, Israel Schneider, Yeshayahu Levy, Eliezer Herzka, Dovid Nachfolger, Eliezer Lachman, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2004), volume 67, pages 2a–34a.

A key practical difference between Conservative and Orthodox approaches to halakhah is that Conservative Judaism holds that rabbis in our day and age are empowered to issue takkanot (decrees) modifying Biblical prohibitions, when perceived to be necessary. The Conservative position is that the Talmud states that in exceptional cases rabbis have the right to uproot Biblical prohibitions for a variety of reasons; it gives examples of how this was done in practice, e.g. Talmud Bavli, tractate Yevamot 89a-90b, and tractate Nazir 43a. See the discussion by Rabbi Arnold Goodman in Solemnizing the Marriage Between a Kohen and a Divorcee p.

Kil'ayim (, lit. "Mixed Kinds") is the fourth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah, dealing with several biblical prohibitions of mixed species, namely, planting certain mixtures of seeds, grafting different species of trees together, growing plants other than grapevines in vineyards, crossbreeding animals, working a team of different kinds of animals together, and mixing wool and linen in garments. The prohibitions are derived from the Torah in and . Like most tractates in the order of Zeraim, it appears in the Mishnah, the Jerusalem Talmud and the Tosefta only; there is no Babylonian Talmud for this tractate.

The Treatise on the Power and Primacy of the Pope (1537) (), The Tractate for short, is the seventh Lutheran credal document of the Book of Concord. Philip Melanchthon, its author, completed it on February 17, 1537 during the assembly of princes and theologians in Smalcald. The Tractate was ratified and subscribed by this assembly as an appendix to the Augsburg Confession, which did not have a specific article dealing with the office of the papacy. Defining their stance on the papacy was deemed important by the Lutherans as they faced the impending church council that would ultimately meet as the Council of Trent.

The first two chapters of Tractate Bava Metzia in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of lost property in .Mishnah Bava Metzia 1:1–2:11, in, e.g., Jacob Neusner, translator, Mishnah, pages 528–34; Tosefta Bava Metzia 1:1–2:33, in, e.g., Jacob Neusner, translator, Tosefta, volume 2, pages 1023–29; Jerusalem Talmud Bava Metzia 1a–8b (Tiberias, Land of Israel, circa 400 CE), in, e.g., Talmud Yerushalmi: Tractate Bava Metzia, elucidated by Gershon Hoffman, Elchanan Cohen, Mordechai Smilowitz, Shlomo Silberman, Mendy Wachsman, Mordechai Stareshefsky, and Abba Zvi Naiman, edited by Chaim Malinowitz and Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2018), volume 42, pages 1a1–8b2; Babylonian Talmud Bava Metzia 2a–33b, in, e.g., Hersh Goldwurm, editor, Talmud Bavli: Tractate Bava Metzia: Volume 1 (Brooklyn: Mesorah Publications, 1992), volume 41, pages 2a1–33b2. The Mishnah read the reference to "your brother’s ox or his sheep" in to apply to any domestic animal.Mishnah Bava Kamma 5:7, in, e.g.

Tractate Menachot in the Mishnah, Tosefta, and Talmud interpreted the law of meal offerings in .Mishnah Menachot 1:1–13:11, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 732–65. Tosefta Menachot 1:1–13:23, in, e.g.

Tractate Shabbat 119a. In many Jewish traditions, driving on Shabbat is prohibited or severely restricted. Henry Ford was an advocate of the Sunday drive. He promoted Sunday as a day of activity rather than rest because it led to the sale of automobiles.

Halakha (Jewish law) has a rich tradition on the laws of the nazirite. These laws were first recorded in the Mishna, and in the Talmud in the tractate Nazir. These laws were later codified by Maimonides in the Mishneh Torah Hafla'ah, Nazir.

Yosef Qafih), vol. 3, Mossad Harav Kook: Jerusalem 1967, s.v. Introduction to Tractate Menahoth, p. 68 (note 35) (Hebrew) which, when taken together, the minimum weight of flour requiring the separation of the dough-portion comes to approx. 1 kilo and 733 grams.

Babylonian Talmud Shabbat 49b. Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); and (5:12 in the NJPS).Mishnah Shabbat 1:1–24:5.

Elucidated by Yisroel Reisman; edited by Hersh Goldwurm, volume 17. Brooklyn: Mesorah Publications, 1991. Tractate Bekhorot in the Mishnah, Tosefta, and Talmud interpreted the laws of the firstborn in 12–13; and and and Mishnah Bekhorot 1:1–6:12. In, e.g.

The Mishnah's topical organization thus became the framework of the Talmud as a whole. But not every tractate in the Mishnah has a corresponding Gemara. Also, the order of the tractates in the Talmud differs in some cases from that in the Mishnah.

The Sabbath, page 73. New York: Farrar, Straus and Giroux, 1951. Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in , 43–49; ; ; ; ; ; ; ; and ; .Mishnah Beitzah 1:1–5:7, in, e.g.

Tractate Zavim in the Mishnah and Tosefta interpreted the laws of male genital discharges in Mishnah Zavim 1:1–5:12, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 1108–17. Tosefta Zavim 1:1–5:12, in, e.g.

Translated by Jacob Neusner, page 681. Tractate Niddah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of menstruation in Mishnah Niddah 1:1–10:8, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 1077–95.

He achieved a first class degree in Oriental Languages, and was awarded an MA in 1914. His studies continued after he started work, and he was made a Doctor of Divinity in 1923, partly for his translation Tractate Sanhedrin, Mishna and Tosefta, published in 1919.

The tractate contains three chapters, spanning 27 pages in the Vilna edition of the Babylonian Talmud, making it relatively short. The second chapter contains much estoric aggadah, describing creation, and the Merkavah. Its content is relatively light and uncomplicated, except for the third chapter.

Olat Re'iyah, vol. I, pp. 221-222. Ecclesiastes points to the futility of seeking joy and pleasure in life, however, the Talmud comments that this is only true of joy which has not been derived from the fulfilment of a commandment.Talmud, Tractate Shabbos, 30b.

Chapter 12 of tractate Chullin in the Mishnah and Babylonian Talmud interpreted the laws of sending the mother bird away from the nest (, shiluach hakein) in .Mishnah Chullin 12:1–5, in, e.g., Jacob Neusner, translator, Mishnah, pages 786–87. Babylonian Talmud Chullin 138b–42a.

Uktzim (; ʿUq'ṣim, "Stems") is the last Masekhet of the Order of Tohorot in the Mishnah. It is the last tractate in the Mishnah. It consists of three chapters. Uktzim describes the various forms of tumah having to do with the stalks of fruits and vegetables.

However, some rabbis have advocated keeping some of the laws of purity even in the absence of the temple in Jerusalem and even in the diaspora.Maimonides Chap. 13 of Tractate Nega'im. Meir Leibush ben Yehiel Michal, to Sifra on Leviticus 22:3 minor Chap. 66.

Brooklyn: Mesorah Publications, 2002. Tractate Bekhorot in the Mishnah, Tosefta, and Talmud interpreted the laws of the firstborn in 12–13; and and and Mishnah Bekhorot 1:1–6:12. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 787–800.

Yoma 37b; Tosefta Yoma 82 She also made a golden plate on which was written the passage of the PentateuchNumbers v.19–22 which the rabbi read when a wife suspected of infidelity was brought before him.Yoma l.c. In the Jerusalem Talmud, tractate Yoma iii.

The major early commentaries on the Mishna are collected and printed along with the text of the Mishna in the standard Vilna editions of the Talmud, following the tractate Berakhot. New editions based on manuscripts differ significantly from the Vilna edition in many cases.

However, this form is nowadays more commonly (though not exclusively) used when referring to the Jerusalem Talmud. Nowadays, reference is usually made in format [Tractate daf a/b] (e.g. Berachot 23b, ). Increasingly, the symbols "." and ":" are used to indicate Recto and Verso, respectively (thus, e.g.

Translated and annotated by Gerald Friedlander, pages 318–20. London, 1916. Reprinted New York: Hermon Press, 1970. Chapter 9 of Tractate Sanhedrin in the Mishnah and Babylonian Talmud interpreted the laws of murder in (20:13 in the NJPS) and (5:17 in the NJPS).

In, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even- Israel (Steinsaltz), volume 1, page 280. Babylonian Talmud Sotah 10b. In, e.g., Talmud Bavli. Elucidated by Avrohom Neuberger and Abba Zvi Naiman; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 33a, page 10b2.

The Mishnah cites few of Ben Karha's halakhic commentaries in his name, and the few ones that are recorded, are either in context with him or in conjunction with another Tannaitic sage. Thus, in another reference, the Talmud cites Karha's practice as performed on the authority of Eleazar ben Azariah,"Similarly, R' Yehoshua ben Karcha would declare pure due to [the authority of] R' Eleazar ben Azariah." (Tosefta, Tractate Negaim, 7:3) and in an additional reference, on the authority of R. Yochanan ben Nuri.Talmud Yerushalmi, Tractate Kil'ayim, 4:2 Similarly, he gave his halakhic ruling along with R. Jose ben Halafta, in the matter of the construction of Jericho.

Offler "Tractate" English Historical Review p. 322 The introduction and conclusion are often referred to as the Vita, or Life.Philpott "De Iniusta" Anglo-Norman Durham pp. 125–126 The historian H. S. Offler in 1951 felt that the Libellus was not a contemporary account of the trial, and instead dated from the second quarter of the 12th century and was produced at Durham.Offler "Tractate" English Historical Review p. 341 More recent scholars, including W. M. Aird, Frank Barlow, and Emma Mason have concluded that the work is indeed a contemporary record of the trial.Mason William II p. 66Aird "Absent Friend" Anglo-Norman Durham pp. 284–285Barlow English Church 1066–1154 p.

The minor tractates (Hebrew: מסכתות קטנות, masechtot qetanot) are essays from the Talmudic period or later dealing with topics about which no formal tractate exists in the Mishnah. They may thus be contrasted to the Tosefta, whose tractates parallel those of the Mishnah. Each minor tractate contains all the important material bearing on a single subject. While they are mishnaic in form and are called "tractates," the topics discussed in them are arranged more systematically than in the Mishnah; for they are eminently practical in purpose, being, in a certain sense, the first manuals in which the data scattered through prolix sources have been collected in a brief and comprehensive form.

Shevi'it (, lit. "Seventh") is the fifth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah, dealing with the laws of leaving the fields of the Land of Israel to lie fallow every seventh year; the laws concerning which produce may, or may not be eaten during the Sabbatical year; and the cancellation of debts and the rabbinical ordinance established to allow a creditor to reclaim a debt after the Sabbatical year. The laws are derived from the Torah in , and , and . This tractate comprises ten chapters in the Mishna and eight in the Tosefta and has thirty-one folio pages of Gemara in the Jerusalem Talmud.

1, l. 6 refer to the HaManhig itself, as is evident from the passage on page 2, line 6. RABN wrote also a commentary on the tractate Kallah, which is extant in fragmentary form only; specimens of it were given in the Hebrew weekly HaMaggid.1865, pp.

Guglielmo da Varignana, also Gulielmus Varignana (1270-1339) was a professor of medicine and philosopher from Bologna. He is best known for his medicinal tractate Sublime secrets of medicine to cure various diseases, which he wrote at the court of Mladen II Šubić of Bribir in 1319.

The Jewish religious laws detailed in this tractate have shaped the liturgies of all the Jewish communities since the later Talmudic period and continue to be observed by traditional Jewish communities until the present, with only minor variations, as expounded upon by subsequent Jewish legal codes.

The first page of the Babylonian Talmud, Tractate Berachot, folio 2a. The center column contains the Talmud text, beginning with a section of Mishnah. The Gemara begins 14 lines down with the abbreviation גמ (gimmel-mem) in larger type. Mishnah and Gemara sections alternate throughout the Talmud.

Tractate Challah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of separating a portion of bread, a dough offering (, challah), for the priests in Mishnah Challah 1:1–4:11. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 147–58.

The prohibition comes from the tractate Gittin of the Babylonian Talmud which states:Babylonian Talmud, (דף פח,ב) The punishment for breaking this rule is herem or excommunication. This rule was instated so that Jews would not be subjected to the courts of the gentile nations which were idolatrous.

There he died on 21 September 1592. Winzet's works are almost entirely controversial. He justified his literary activity on the side of Catholicism on the double plea of conscience and the inability of the bishops and theologians to supply the necessary arguments (hies' Tractate, ed. STS, i. p. so).

Some suggest that the name of this tractate should be pronounced Ahilot (Ah-he-lote) which means "coverings" (the plural gerund) instead of Oholot which means "tents." This is because the discussion does not only focus on the transfer of tumah through tents but through other coverings as well.

"Rabinowitz, Louis. "The Talmudic Meaning of Peshat." Tradition: A Journal of Orthodox Thought 6.1 (1963). Web. Often when defining Peshat, a quote from the Shabbat tractate of Talmud is referenced, stating "אין מקרא יוצא מידי פשוטו," or, "a text cannot be taken from the meaning of its peshat.

According to the Bible, Manoah was of the tribe of Dan and lived in the city of Zorah. He married one woman, who was barren. Her name is not mentioned in the Bible, but according to tradition she was called Hazzelelponi or Zelelponith.Babylonian Talmud: Tractate Bava Batra Folio 91.

In 1763 during the turmoil, Rabbi Tebele lost many of his writings including his writings on the tractate Niddah, which he greatly bemoaned. In 1767 he was appointed as Rabbi of Mainz where he led a Yeshiva. He died there in 1782 (Shmini Atzeres 5543 on the Hebrew calendar).

Quoted in Louis Ginzberg. Legends of the Jews, volume 6, page 63. Philadelphia: Jewish Publication Society, 1928. Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); and (5:12 in the NJPS).

Babylonian Talmud Sukkah 2a–56b. Tractate Pesachim in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Passover in 43–49; 28:16–25; and Mishnah Pesachim 1:1–10:9. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 229–51.

Resh Lakish read Moses' recollection of the matter in that "the thing pleased me well" to mean that sending the spies pleased Moses well but not God.Babylonian Talmud Sotah 34b, in, e.g., Talmud Bavli: Tractate Sotah: Volume 1, elucidated by Eliezer Herzka, et al., volume 33b, page 34b1.

Babylonian Talmud Beitzah 2a–40b, in, e.g., Talmud Bavli, elucidated by Yisroel Reisman, edited by Hersh Goldwurm, volume 17. Brooklyn: Mesorah Publications, 1991. Tractate Pesachim in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Passover (, Pesach) in , 43–49; ; ; ; ; ; 28:16–25; and .

Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. Peabody, Massachusetts: Hendrickson Publishers, 2009. Tractate Sheviit in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the Sabbatical year in , , and and .Mishnah Sheviit 1:1–10:9, in, e.g.

The Talmud, tractate Shabbat, quotes Johanan bar Nappaha who said one should wear the left shoe first. On the other hand, a Baraita says one should wear the right shoe first. Rav Yosef b. Hiyya said that since there is a source for every option, they are both fine.

Domestic audio recordings of the otherwise missing episodes "The Lost Stradivarius", "The Body Snatcher", "The Tractate Middoth", "Lost Hearts", "The Canterville Ghost" and "Room 13" also exist. Network has released all eight remaining episodes on a four disc DVD set along with the surviving clips of 'Casting the Runes'.

This tractate describes the details and measurements of a hill in the city of Jerusalem known as the Temple Mount (Har Ha'bayit), and the Second Temple buildings, courtyards, gates and elements of the site as well as the places where the Kohanim (priests) and Levites kept watch in the Temple. stone warning inscription found on the Temple Mount accords with the description in Middot of the purpose of the fence (soreg) on the Mount. The tractate gives the measurements of the Temple Mount and its various divisions. It states that the Temple Courtyard on the mount measured 135 cubits (amot) from north to south and 187 cubits from east to west and was surrounded by walls.

The Mishnah tractate Megillah mentions the law that a town can only be called a "city" if it supports ten men (batlanim) to make up the required quorum for communal prayers. Likewise, every beth din ("house of judgement") was attended by a number of pupils up to three times the size of the court (Mishnah, tractate Sanhedrin). These might be indications of the historicity of the classical yeshiva. As indicated by the Talmud,(Where in the Talmud, and in which Talmud (Bavli or Yerushalmi?) adults generally took off two months a year, Elul and Adar, the months preceding the pilgrimage festivals of Sukkot and Pesach, called Yarḥei Kalla (Aramaic for "Months of Kallah") to study.

Mishnah Kiddushin 1:2, in, e.g., Jacob Neusner, translator, Mishnah, pages 487–88; Tosefta Kiddushin 1:5–6, in, e.g., Jacob Neusner, translator, Tosefta, volume 1, pages 926–27; Jerusalem Talmud Kiddushin 5b–11b (1:2), in, e.g., Talmud Yerushalmi: Tractate Kiddushin, elucidated by Aron Meir Goldstein, Gershon Hoffman, Yehuda Jaffa, Chaim Ochs, Mordechai Smilowitz, Mordechai Stareshefsky, Mendy Wachsman, Shlomo Silverman, Kalman Redisch, edited by Chaim Malinowitz, Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 2017), volume 40, pages 5b1–11b1; Babylonian Talmud Kiddushin 14b–22b, in, e.g., Talmud Bavli: Tractate Kiddushin: Volume 1, elucidated by David Fohrman, Dovid Kamenetsky, and Hersh Goldwurm, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1992), volume 36, pages 14b–22b.

Rabbi Abba bar Memel' (or ', Jewish Virtual Library), or Abba Memel,In the full corpus of the Bar Ilan Responsa Project, version 16, this spelling appears only in two places: Shut Mahari ben Lev 2:11; Shut Shevet Sofer, Orach Haim 57. (Hebrew: רבי אבא בר ממל or אבא מר ממל) was an rabbi of the Land of Israel of the second and third generation of amoraim. He is mentioned often in discussions with the Amora sages of Tiberias Beit Midrash, headed by R. Yochanan bar Nafchai.e Babylonian Talmud, Tractate Kiddushin, 62b and his students, R. Abbahu, R. Eleazar ben Pedat,Babylonian Talmud, Tractate Bezah, 13b and his main scholarly opponent, Rav Zeira.

Jewish tradition states that in his commentary on the Mishnah (tractate Sanhedrin, chapter 10), Maimonides formulates his "13 principles of faith"; and that these principles summarized what he viewed as the required beliefs of Judaism: # The existence of God. # God's unity and indivisibility into elements. # God's spirituality and incorporeality. # God's eternity.

As the sages say: "In the days to come, the righteous will appear and rise in Jerusalem, as it is said, "And they will sprout out of the city like the grass of the field" - and there is no city but Jerusalem".Bavli, Tractate Ketubot 111,b / Tehillim 72:16.

The TalmudSee Tractate Sukkah 48a describes Shemini Atzeret with the words "a holiday in its own right" (regel bifnei atzmo). The Talmud describes six ways in which Shemini Atzeret differs from Sukkot. Four of these relate principally to the Temple service. Two others remain relevant to modern celebration of the holiday.

Tractate Kinnim in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in , , , , and ; and .Mishnah Kinnim 1:1–3:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 883–89. The Mishnah taught that they buried the cut hair of a nazirite.

Reprinted in, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 360. The Mishnah deduced from the example of Abimelech and Abraham in that even though an offender pays the victim compensation, the offence is not forgiven until the offender asks the victim for pardon.

The minor tractates are normally printed at the end of Seder Nezikin in the Talmud. They include:Encyclopaedia Judaica, Minor Tractates # Avot of Rabbi Natan (Hebrew: אבות דרבי נתן), an expansion of Pirkei Avot. # Soferim (Hebrew: סופרים – Scribes). This tractate appears in two different versions in the Jerusalem and Babylonian Talmuds.

Asked for a summary of the Jewish religion in the most concise terms, Hillel replied (reputedly while standing on one leg): "That which is hateful to you, do not do to your fellow. That is the whole Torah. The rest is commentary; go and learn."Babylonian Talmud, tractate Shabbat 31a.

According to Talmudic Tractate Rosh Hashana (18B4), Jews in the times of the Hasmonean Kingdom were "weaned off" the practice of writing the name of Heaven by the Sages, an event that was commemorated as a holiday on the third of Tishrei, a date now dedicated to the Fast of Gedaliah.

Babylonian Talmud, Tractate Aboda Zara, 31b, and Rashi The presence of Jewish communities in Merv is also proven by Jewish writings on ossuaries from the 5th and 6th centuries, uncovered between 1954 and 1956.Ochildiev, D; R. Pinkhasov, I. Kalontarov. A History and Culture of the Bukharian Jews, Roshnoyi-Light, New York, 2007.

Tractate Ketubot. Rabbi Asher Arieli is seen third from left. A siyum () ("completion") is the completion of any unit of Torah study, or book of the Mishnah or Talmud in Judaism. A siyum is usually followed by a celebratory meal, or seudat mitzvah, a meal in honor of a mitzvah, or commandment.

Nitzevet bat AdaelTalmud Tractate Bava Batra 91a () is a Jewish historical figure who, according to the Talmud, was the mother of King David of Israel with her husband Jesse of Bethlehem.Nitzevet, Mother of David She had at least nine children with Jesse: Eliab, Abinadab, Shimma, Nethaneel, Raddai, Ozem, David, Zeruiah, and Abigail.

On the eve of Passover, Jews are only permitted to eat chametz until the fourth-hour of the day.Mishnah (Pesahim 1:4) In Jewish tradition, prayers were usually offered at the time of the daily whole-burnt offerings.Rabbeinu Hananel's Commentary on Tractate Berakhot (ed. David Metzger),Jerusalem 1990, s.v. Berakhot 26a (p.

Offler "Tractate" English Historical Review pp. 334–335 The historian Mark Philpott, however, argues that St-Calais was knowledgeable in canon law, since he owned a copy of one of the basis of canon law, the False Decretals. The bishop's manuscript of the Decretals still survives.Philpott "De Iniusta" Anglo-Norman Durham pp.

Asked for a summary of the Jewish religion in the "while standing on one leg" meaning in the most concise terms, Hillel stated: "That which is hateful to you, do not do to your fellow. That is the whole Torah. The rest is the explanation; go and learn."Babylonian Talmud, tractate Shabbat 31a.

Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); ; ; ; ; ; ; and (5:12 in the NJPS).Mishnah Shabbat 1:1–24:5, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 179–208.

Me'ilah (; "misuse of property") is a tractate of Seder Kodashim in the Mishnah, Tosefta, and Babylonian Talmud. It deals chiefly with the exact provisions of the law (Lev. 5:15-16) concerning the trespass-offering and the reparation which must be made by one who has used and enjoyed a consecrated thing.

This first part is the earliest component of the work, and is extant also as an independent "minor tractate," entitled Massekhet Sefer Torah;Edited by Raphael Kirchheim 1851 in this form it is a systematic work, but as incorporated in Soferim, although its division into chapters and paragraphs has been retained, its order has been disarranged by interpolations. A comparison of the two texts shows in an instructive way how ancient Jewish works developed in the course of time. The minor tractate Sefarim, edited by Schönblum, is not earlier (as he assumes) but rather later than Masseket Sefer Torah, from which it is an extract. The name "Sefarim" (= "books") is merely the plural of "sefer," designating the Torah as "the book" par excellence.

Modern was born in Pressburg, Kingdom of Hungary (today Bratislava, Slovakia) on December 26, 1819 (8 Tevet 5580) and was circumcised by that city's rabbi, the famed Chatam Sofer. Modern was a child prodigy, and by the age of eight was attending the Chatam Sofer's lectures - sitting on the great master's lap as his beloved student. As a teenager, his knowledge of the Gemora was so thorough that he could state how many times the name of the sage Rava appeared on each page of Tractate Bava Batra (the longest Talmudic tractate). At the age of 18, Modern decided to travel to a yeshiva where he was not known, and he set out for Ungvár (today Uzhgorod, Ukraine) to study in the yeshiva of Rabbi Meir Asch.

A rabbinic tradition (cited in Mishnah Sotah, Tosefta Sotah, and the Jerusalem Talmud in Sotah and Ma'aser Sheni) indicates that the institution of demai was in force at the time of the Hasmonean High Priest Yohanan Hyrcanus (135–104 B.C.E.). On the other hand, a Baraita in the Babylonian Talmud (Sotah 48a), describes Yohanan as the person who instituted demai upon discovering that most people only separated the priestly terumah offering and neglected the tithes. The contents of this tractate mostly reflect conditions in Judea and the Galilee during the second century C.E. and particularly the conditions in the Galilee after the Bar Kokhba revolt (132–136 C.E.). Most of the Tannaim whose opinions are recorded in this tractate are from this period.

He was the driving force behind the 25-volume Torah journal "Noam", and wrote many of the articles. His son Moshe edited its 25 volumes which appeared between 1958 and 1984. Another work, Gemara Shelemah, which was to have discussed and compared variant texts of the Talmud, was never completed save for Tractate Pesachim.

The Gemara resolved the contradiction, teaching that , "I speak with him in a dream?" refers to dreams that come through an angel, whereas , "The dreams speak falsely," refers to dreams that come through a demon.Babylonian Talmud Berakhot 55b, in, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 360.

Early in the morning, their leader said: "Let us rise and go up to Zion, to the house of the Lord our God."Mishnah Bikkurim 3:2, in, e.g., Jacob Neusner, translator, Mishnah, page 172; Jerusalem Talmud Bikkurim 22a, in, e.g., Talmud Yerushalmi: Tractate Bikkurim, elucidated by Yehuda Jaffa, et al., volume 12, page 22a4.

But when the number of pilgrims declined, it was decided that all pilgrims would repeat the words after the priest.Mishnah Bikkurim 3:7, in, e.g., Jacob Neusner, translator, Mishnah, pages 173–74; Jerusalem Talmud Bikkurim 24b (3:4), in, e.g., Talmud Yerushalmi: Tractate Bikkurim, elucidated by Yehuda Jaffa, et al., volume 12, page 24b3.

All materials are valid for the walls.Mishnah Sukkah 1:5, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; Babylonian Talmud Sukkah 12a, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 12a.

S. F. Hotchkin, The First Six Bishops of Pennsylvania (Diocese of Pennsylvania Church House, 1911), 22-28. In 1823, Potter published his first book. It was A Tractate on Logarithms, by which he came known "as a proficient mathematician." In 1825, Geneva College, now Hobart College, offered the twenty-five-year-old Potter its presidency.

Though modern language has used the word Pharisee in the pejorative to describe someone who is legalistic and rigid, it is not an accurate description of all Pharisees. The argument over the "Spirit of the Law" vs. the "Letter of the Law" was part of early Jewish dialogue as well .Babalonian Talmud Tractate Baba Metzia 115a, Sanhedrin 21a.

Alcohol is permitted by traditional Jewish law and wine is used for sacramental purposes. The Jewish legal code, the Talmud, in tractate Bava Batra 97b, permits the use of unfermented fresh grape juice for sacramental use. Later legal codes have ruled that while wine is preferable to grape juice, grape juice is permitted for blessings and rituals.

Chapter 3 of tractate Ketubot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of seducers and rapists in .Mishnah Ketubot 3:1–4:1, in, e.g., Jacob Neusner, translator, Mishnah, pages 382–85; Tosefta Ketubot 3:5–7, in, e.g., Jacob Neusner, translator, Tosefta, volume 1, pages 743–83; Babylonian Talmud Ketubot 29a–41b.

The firm is named for the Soncino family of Hebrew book printing pioneers. Based in Northern Italy, this family published the first-ever printed book in Hebrew type in 1483 (an edition of the Talmud tractate Berakhot) and continued a string of printed editions of the Hebrew Bible, Talmud, and various rabbinical works until about 1547.

Babylonian Talmud Zevachim 112b, in, e.g., Talmud Bavli: Tractate Zevachim: Volume 3, elucidated by Israel Schneider, Yosef Widroff, Mendy Wachsman, Dovid Katz, Zev Meisels, and Feivel Wahl, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1996), volume 57, page 112b. Rabbi Judan considered God's five mentions of "Israel" in to demonstrate how much God loves Israel.

The Dead Bodies Carried Away (watercolor circa 1896–1902 by James Tissot) Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in , 43–49; ; ; ; ; ; ; ; and ; .Mishnah Beitzah 1:1–5:7, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 291–99.

Resh Lakish reconciled the differing verses by positing that God created heaven first, and afterwards created the earth; but when God put them in place, God put the earth in place first, and afterwards put heaven in place.Babylonian Talmud Chagigah 12a, in, e.g., Talmud Bavli: Tractate Chagigah, elucidated by Dovid Kamenetsky, et al., volume 22, page 12a4–5.

So Rav Ashi replied that wa-yehi sometimes presages misfortune, and sometimes it does not, but the expression "and it came to pass in the days of" always presages misfortune. And for that proposition, the Gemara cited , , , and .Babylonian Talmud Megillah 10b, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, volume 20, page 10b.

Therefore, reasoned the Gemara, it must have been the morning of the previous day (because the previous day would have been less severe than the current day, and therefore they longed for its return).Babylonian Talmud Sotah 49a, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka, et al., volume 33b, page 49a2.

The Talmud mentions a village called Beit Hino near the Mount of Olives. Some translations suggest it as Bethany.The Schottenstein Daf Yomi Edition Tractate Bava Kamma 88a2 Deutsch's thesis, however, seems to also be attested to by Jerome. In his version of Eusebius' Onomasticon, the meaning of Bethany is defined as domus adflictionis or "house of affliction".

These talks, delivered without text or notes, would last for several hours,"Out of The Depth's", Israel Meir Lau, p.201 and sometimes went for eight or nine hours straight. During the talks, Schneerson demonstrated a unique approach in explaining seemingly different concepts by analysis of the fundamental principle common to the entire tractate,Jonathan Sacks, Introduction. Torah Studies.

Brooklyn: Mesorah Publications, 1997. The first four chapters of Tractate Shekalim in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the law of the half-shekel head tax commanded by Mishnah Shekalim 1:1–4:9. Land of Israel, circa 200 CE. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 251–58.

The Sabbath, page 73. New York: Farrar, Straus and Giroux, 1951. Gleaners (watercolor circa 1896–1902 by James Tissot) Tractate Peah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the harvest of the corner of the field and gleanings to be given to the poor in and , and .Mishnah Peah 1:1–8:9, in, e.g.

Under the name Zelelponith, she is referred to in rabbinical sources—Midrash Numbers Rabbah Naso 10 and Bava Batra 91aBabylonian Talmud: Tractate Bava Batra Folio 91.—as being the wife of Manoah and mother of Samson, the famous judge. According to the ancient Rabbinic tradition, Hazzelelponi was married to Manoah. She also had a daughter called Nishyan or Nashyan.

This includes bowing down with at least the head or knees on the ground. Acts such as kissing, embracing and honoring are forbidden but are not considered to come under idolatry. The performer of such an act does not receive capital punishment unlike the idolater in Jewish law. Tractate Avodah Zarah of the Talmud governs Jewish interactions with idolaters.

Ani Ma'amin (אני מאמין) "I believe" is a prosaic rendition of Maimonides' thirteen-point version of the Jewish principles of faith. It is based on his Mishnah commentary to tractate Sanhedrin. The popular version of Ani Ma'amin is of a later date and has some significant differences with Maimonides' original version. It is of unknown authorship.

Rabbi Shapiro was impressed by Rabbi Kreiswirth's proficiency in all aspects of Torah. Rabbi Chaim Ozer Grodzinski as well as rabbi Chanoch Henoch Eigis were very fond of him and gave his sefer on Tractate Zevachim a warm recommendation (the manuscript was lost during the World War II). Rabbi Kreiswirth received Semicha from Rabbi Chanoch Henich Eigess.

Challah (Hebrew: חלה, literally "Loaf") is the ninth tractate of Seder Zeraim ("Order of Seeds"). It discusses the laws of the dough offering, known in Hebrew as challah. Like most of the tractates in Zeraim, it appears only in the Mishnah, and does not appear in the Babylonian Talmud, but rather in the Talmud Yerushalmi and Tosefta only.

Babylonian Talmud Sanhedrin 8a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 8a1. Rabbi Hanan read the words "you shall not be afraid of . . . any man" in to teach judges not to withhold any arguments out of deference to the powerful.

Reprinted in, e.g., Koren Talmud Bavli: Tractate Berakhot. Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 360. Jacob at Bethel (illustration from a Bible card published 1900 by the Providence Lithograph Company) A Midrash taught that those angels who escort a person in the Land of Israel do not escort that person outside of the Land.

Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. Babylonian Talmud Avodah Zarah 2a–76b. Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in NJPS); and (5:12 in NJPS).Mishnah Shabbat 1:1–24:5.

Tractate Peah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the harvest of the corner of the field and gleanings to be given to the poor in and and .Mishnah Peah 1:1–8:9, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 14–36. Tosefta Peah 1:1–4:21.

Hypsiphrone is Codex XI Tractate 4 of the Nag Hammadi writings, Introduced and Translated by J.D.Turner from The facsimile edition of the Nag Hammadi codices, Volume 12 edited by James M. Robinson pages 454-455 17:28 17.10.11 named from the translation of a Greek feminine name word 'Hypsiphrone' or 'Hupsiph[rone]' rendered as she of high mind.

Tractate Avot, Chapter 1. You can read the first two lines the names of Nittai of Arbela (written here Mattai) and of Joshua ben Perachiah. The Kaufmann manuscript is a complete Hebrew manuscript of the Mishnah. It is part of the collection of David Kaufmann located at the Library of the Hungarian Academy of Sciences in Budapest (MS A50).

The last four paragraphs of this chapter return to the format of moral aphorisms attributed to specific rabbis. In liturgical use, and in most printed editions of Avot, a sixth chapter, Kinyan Torah ("Acquisition of Torah") is added; this is in fact the eighth (in the Vilna edition) chapter of tractate Kallah, one of the minor tractates. It is added because its content and style are somewhat similar to that of the original tractate Avot (although it focuses on Torah study more than ethics), and to allow for one chapter to be recited on each Shabbat of the Omer period, this chapter being seen well- suited to Shabbat Shavuot, when the giving of the Torah is celebrated. (See below.) The term Pirkei Avot refers to the composite six-chapter work (Avot plus Kinyan Torah).

Tractate Shabbos 133bRambam – Maimonides in his "book of laws" Laws of Milah Chapter 2, paragraph 2: "...and afterwards he sucks the circumcision until blood comes out from far places, in order not to come to danger, and anyone who does not suck, we remove him from practice." Rashi on that Talmudic passage explains that this step is in order to draw some blood from deep inside the wound to prevent danger to the baby.Rashi and others on Tractate Shabbos 173a and 173b There are other modern antiseptic and antibiotic techniques—all used as part of the brit milah today—which many say accomplish the intended purpose of metzitzah, however, since metzitzah is one of the four steps to fulfill Mitzvah, it continues to be practiced by a minority of Orthodox and Hassidic Jews.

Sifra Emor chapter 13 (233:2), in, e.g., Jacob Neusner, translator, Sifra: An Analytical Translation (Atlanta: Scholars Press, 1988), volume 3, page 250. The Mishnah taught that the pilgrim could say the confession over the tithe in in any languageMishnah Sotah 7:1, in, e.g., Jacob Neusner, translator, Mishnah, page 457; Babylonian Talmud Sotah 32a, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka, Moshe Zev Einhorn, Michoel Weiner, David Kamenetsky, and Reuvein Dowek, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volume 33b, page 32a2; see also Babylonian Talmud Berakhot 40b, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, Mendy Wachsman, Israel Schneiner, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1997), volume 2, page 40b2.

From the 11th century, anno mundi dating became dominant throughout most of the world's Jewish communities." For example, the writings of Josephus and the Books of the Maccabees used Seleucid Era dating exclusively, and the Talmud tractate Avodah Zarah states: Occasionally in Talmudic writings, reference was made to other starting points for eras, such as Destruction Era dating,Avodah Zarah, tractate 9 Footnote: "The Eras in use among Jews in Talmudic Times are: (a) ERA OF CONTRACTS [H] dating from the year 380 before the Destruction of the Second Temple (312–1 BCE) when, at the Battle of Gaza, Seleucus Nicator, one of the followers of Alexander the Great, gained dominion over Palestine. It is also termed Seleucid or Greek Era [H]. Its designation as Alexandrian Era connecting it with Alexander the Great (Maim.

The sages cited in Mishnah Kil’ayim cover all the generations of tannaitic activity, from Rabbi Eliezer ben Jacob who lived during the Second Temple period through the second generation of Tannaim including Rabbi Tarfon, Rabbi Eliezer ben Hurcanus, Rabbi Joshua ben Hananiah, and Rabbi Ishmael, to the scholars of Yavne, Rabbi Akiva and his principal disciples, Rabbi Meir, Rabbi Judah bar Ilai, Rabbi Jose ben Halafta, and Rabbi Simeon bar Yochai. More than 60 species of plants are named in this tractate and more are mentioned in the Tosefta and the Jerusalem Talmud. Many of the mishnayot discuss the methods of plowing and sowing and care of field crops, fruit trees, and especially vines. Hence this tractate is an important source for understanding agriculture, horticulture and viticulture in ancient Israel.

Rabbi Akiva taught that because says, "the tenth day of this seventh month is the Day of Atonement," and says, "It shall be to you a Sabbath," whenever Yom Kippur coincides with a Sabbath, whoever unwittingly performs work is liable for violating both Yom Kippur and the Sabbath. But Rabbi Ishmael said that such a person is liable on only a single count.Sifra Emor chapter 9 (228:2:2), in, e.g., Jacob Neusner, translator, Sifra, volume 3, page 233. Chapter 8 of tractate Yoma in the Mishnah and Babylonian Talmud and chapter 4 of tractate Kippurim (Yoma) in the Tosefta interpreted the laws of self-denial in and .Mishnah Yoma 8:1–9, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 277–79. Tosefta Kippurim (Yoma) 4:1–17, in, e.g.

Terumot (, lit. "Priestly dues" and often, "heave-offering") is the sixth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah and of the Jerusalem Talmud. This tractate discusses the laws of teruma, a gift of produce that an Israelite farmer was required to set aside and give to a kohen (priest). There were two kinds of terumot given to the priest: the regular heave-offering, known also as the terumah gedolah ("great heave-offering"), which the Israelites were required to give to the priest from the produce of their fields; the other was the terumat ma'aser ("tithe of the heave- offering"), namely, the gift that the Levites were required to put aside for the priests from the tithe which ordinary Israelites had been required to give to them.

In Harleian Ms. 6482, entitled "The Rosie Crucian Secrets",Printed by the Aquarian Press, 1985 Thomas Rudd lists Cimeries as the 26th spirit made use of by King Solomon. He also attributes an angel Cimeriel to one of Dee's Enochian Ensigns of Creation, the tablet of 24 mansions.McLean, Treatise on Angel Magic. The earliest mention of Chamariel is in Rossi's Gnostic tractate.

Babylonian Talmud Yoma 2a–88a, in, e.g., Koren Talmud Bavli: Yoma, commentary by Adin Even- Israel (Steinsaltz), volume 9. Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in 43–49; and Mishnah Beitzah 1:1–5:7, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 291–99.

Megillah () is the tenth Tractate of Mishnah in the Order Moed. It and its Gemara deal with the laws of Purim and offers exegetical understandings to the Book of Esther. It also includes laws concerning the public reading of the Torah and other communal synagogue practices. There is also a segment in the first chapter which details certain miscellaneous laws.

The word is not of Hebrew origin, and its etymology is obscure. Wilhelm Gesenius's Hebrew Dictionary cites suggestions that derive it from Semitic origins, and others that suggest Coptic origin, finding neither convincing. The Septuagint translates the term as , meaning 'adulterated'. The Mishnah in tractate Kil'ayim (9:8), interprets the word as the acrostic of three words: 'combing', 'spinning', and 'twisting'.

After Issachar's death Jacob was appointed trustee of the charities of the city. He died in Vilna. Jacob was the author of Shittot, a commentary on the tractate Erubin. The work is divided into three parts, the first consisting of novellæ on the Gemara, the second of novellæ on the Tosefta, and the third of novellæ on the corresponding tractates in the Yerushalmi.

The work was printed in Istanbul in 1510 and was one of the earliest printed Hebrew books. In 1514 he immigrated to Jerusalem alongside Isaac ha-Kohen Sholal. In Jerusalem, he widely respected and became widely known through his literary and religious activities. In Jerusalem he wrote "Ma'amar Perek Ḥelek" an explanation of talmudic statements in tractate Sanhedrin relating to messianism.

Chapter 9 of Tractate Bava Kamma in the Mishnah and Babylonian Talmud and chapters 9 and 10 in the Tosefta interpreted the laws of restitution in together with .Mishnah Bava Kamma 9:5–12, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 524–26. Tosefta Bava Kamma 9:19, 10:1–5, 17–18, in, e.g.

', he asked. 'Because I am not married', was the reply. Thereupon, he [Rabbi Huna] turned his face away from him, and said, 'See to it that you do not appear before me again before you are married.'Tractate Kiddushin 29b The Tanakh implies that covering one's head is a sign of mourning: The argument for the kippa has two sides.

See also Sifre to Deuteronomy 281, in, e.g., Sifre to Deuteronomy: An Analytical Translation. Translated by Jacob Neusner, volume 2, page 229. Gleaners (watercolor circa 1900 by James Tissot) Tractate Peah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the harvest of the corner of the field and gleanings to be given to the poor in and , and .

"You shall not plow with an ox and an ass together." () (1984 illustration by Jim Padgett, courtesy of Sweet Publishing) Tractate Kilayim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of separating diverse species in .Mishnah Kilayim 1:1–9:10, in, e.g., Jacob Neusner, translator, Mishnah, pages 49–68. Tosefta Kilayim 1:1–5:27, in, e.g.

Offler "Tractate" English Historical Review pp. 323–324 The first printed edition of the De Iniusta appeared in the first volume of William Dugdale's Monasticon Anglicanum published between 1655.Graves Bibliography p. 147 It has also been published as part of the collected works of Symeon of Durham, edited by Thomas Arnold in two volumes of the Rolls Series published in 1882–1885.

Wilkes died from his illness a few weeks later, on 2 March 1598 (N.S.) in Rouen. Besides the Remonstrance referred to above, Wilkes left A Briefe and Summary Tractate shewing what apperteineth to the Place, Dignity, and Office of a councellour of estate in a Monarchy or other Commonwealth, dedicated to Sir Robert Cecil, as a work of political philosophy.

Abaye read the Mishnah to mean that if the Levites' animals released the Israelites' animals, it followed a fortiori that the Levites' animals should release their own firstborn. But Rava countered that the Mishnah meant that the Levites themselves exempted the Israelites' firstborn.Babylonian Talmud Bekhorot 4a, in, e.g., Talmud Bavli: Tractate Bechoros: Volume 1, elucidated by Abba Zvi Naiman et al.

While in the city, he published his commentary to Tractate Bikkurim of the Jerusalem Talmud. The work boasted two notable approbations, one from the Beis HaLevi of Brisk and the other from Rabbi Jacob Joseph of New York. Moving in 1899 to St. Paul, Rabbi Alperstein returned to New York in 1901 to become rabbi of the Yagustava shul on Rutgers Street.

Bozhidar committed suicide by hanging on September 7, 1914 in a forest near village Babki, nearby Kharkiv, partially due to the beginning of World War I. His prosody tractate and Byben's second issue were published posthumously. Bozhidar was also posthumously included in Khlebnikov's "Chairmen of the Globe" society by its founder: Khlebnikov wrote his name under "Martians' Trumpet" manifest in 1916.

The difference stems from one's understanding of the word חטרי in Tractate Menaḥoth.Babylonian Talmud (Menaḥot 29b), Tosafot, s.v. דחטריה. In Yemenite scrolls, the Hebrew letters are made to suspend a fraction below the ruled lines, rather than hang directly from the ruled lines. The manner in which Jewish scribes made certain Hebrew characters has evolved throughout the years in Yemen.

See Yanki Tauber: Are Jews actually supposed to get drunk on Purim? Chabad.org (referring to the Talmudic tractate Megillah (7b)). In the 1920s due to the new beverages law, a rabbi from the Reform Judaism movement proposed using grape-juice for the ritual instead of wine. Although refuted at first, the practice became widely accepted by orthodox Jews as well.

Babylonian Talmud Gittin 38a, in, e.g., Talmud Bavli: Tractate Gittin: Volume 1, elucidated by Yitzchok Isbee, Nasanel Kasnett, Israel Schneider, Avrohom Berman, Mordechai Kuber, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 34, page 38a. Explaining why Rabban Simeon ben Gamaliel saidSee Mishnah Taanit 4:8, in, e.g., Jacob Neusner, translator, Mishnah, pages 315–16; Babylonian Talmud Taanit 26b, in, e.g.

Rabbah bar bar Hana said that he saw the flow of the milk and honey in all the Land of Israel and the total area was equal to an area of twenty-two parasangs by six parasangs.Babylonian Talmud Ketubot 111b–12a, in, e.g., Talmud Bavli: Tractate Kesubos: Volume 3, elucidated by Abba Zvi Naiman, et al., volume 28, pages 111b–12a.

The 39 melachot are discussed in the Talmud in tractate Shabbat. As listed in the Mishna (Shabbat 7:2), they are as follows: Transferring Between Domains (see below) and preparing food are permitted on Jewish holidays. These are the only exceptions to the rule that activities prohibited on the Sabbath are likewise prohibited on holidays. Note: The thirty-nine prohibited activities are bolded.

Mo'ed Katan or Mo'ed Qatan (Hebrew: מועד קטן, lit. "little festival") is the eleventh tractate of Seder Moed of the Mishnah and the Talmud. It is concerned with the laws of the days between the first and last days of Passover and Sukkot (as both of these festivals are a week in length). These days are also known as "Chol HaMoed" days.

Two months later on the third of Tevet,his 49th wedding anniversary Shmuelevitz died at the age of 76. Nearly 100,000 mourners attended his funeral. He is buried on Har HaMenuchot. During his lifetime, Shmuelevitz committed to paper his every lecture and public address, leaving behind at his death thousands of handwritten pages, including chiddushim on every tractate of the Talmud.

The Hebrew term kareth ("cutting off" , ) is a form of punishment for sin, mentioned in the Hebrew Bible and later Jewish writings. The word kareth is derived from the Hebrew verb karat ("to cut off"). The noun form kareth does not occur in the Hebrew Bible.AlHatorah search The plural, Kerithoth ("Excisions"), is the seventh tractate of the fifth order Kodashim of the Mishnah.

The rabbis of the Talmud were aware of occurrences of inclusio in the Bible, as shown by Rabbi Yohanan's comment in the Babylonian Talmud, Berakhot 10a that "Any psalm dear to David he opened with "Ashrei" ("happy is he) and closed with "Ashrei". Redactors of rabbinic document frequently made use of inclusio to mark off the endpoints of literary units of different sizes and possibly to suggest conceptual connections between seemingly disparate statements. At the end of the Mishnah, tractate Kelim, Rabbi Yose explicitly notes the phenomenon: "Happy are you, Kelim, in that you opened with [statements regarding] impurity and departed with [statements regarding] purity." Tractate Berakhot, which opens with a discussion of the laws of reciting the Shema Yisrael ("Hear O Israel") passage from Deuteronomy 6:4-9, concludes with a homiletic interpretation of the second verse from this passage (v.

The Tosefta taught that while the valuation of a rich man was 50 selas as stated in , the valuation of a poor man was one sela.Tosefta Arakhin 1:5, in, e.g., Jacob Neusner, translator, Tosefta, volume 2, page 1496. Tractate Temurah in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of substituting one sacrifice for another in .Mishnah Temurah 1:1–7:6, in, e.g., Jacob Neusner, translator, Mishnah, pages 824–36; Tosefta Temurah 1:1–4:17, in, e.g., Jacob Neusner, translator, Tosefta, volume 2, pages 1519–35; Babylonian Talmud Temurah 2a–34a, in, e.g., Talmud Bavli: Tractate Temurah, elucidated by Abba Zvi Naiman, Eliezer Herzka, Avrohom Neuberger, Eliezer Lachman, Mendy Wachsman, Hillel Danziger, Yosef Gavriel Bechhofer, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2004), volume 68, pages 2a–34a.

Seder Kodashim, the fifth order, or division, of the Mishnah (compiled between 200–220 CE), provides detailed descriptions and discussions of the religious laws connected with Temple service including the sacrifices, the Temple and its furnishings, as well as the priests who carried out the duties and ceremonies of its service. Tractates of the order deal with the sacrifices of animals, birds, and meal offerings, the laws of bringing a sacrifice, such as the sin offering and the guilt offering, and the laws of misappropriation of sacred property. In addition, the order contains a description of the Second Temple (tractate Middot), and a description and rules about the daily sacrifice service in the Temple (tractate Tamid). In the Babylonian Talmud, all the tractates have Gemara – rabbinical commentary and analysis – for all their chapters; some chapters of Tamid, and none on Middot and Kinnim.

Demai (, meaning "agricultural produce about which there is a doubt whether it has been properly tithed" is the third tractate of Seder Zeraim ("Order of Seeds") of the Mishnah and of the Talmud. It deals with the Jewish legal concept of demai, doubtfully tithed produce, and concerns the laws related to agricultural produce about which it is suspected that certain obligatory tithes have not been properly separated in accordance with requirements specified in the Torah. The tithes in question are ma'aser rishon (the first tithe, for the Levite), terumath ma'aser (the Levite's tithe to the kohen), and ma'aser sheni (the second tithe, for the owner to consume in Jerusalem) or ma'aser ani (the tithe for the poor), depending on the year of the Sabbatical year cycle. The tractate consists of seven chapters and has a Gemara only in the Jerusalem Talmud.

Tosefta 7:23 of this tractate, quoted in the Jerusalem Talmud () expands the ruling of the mishna to a case where if one member of a group is not delivered to be killed, the entire group will be killed. The ruling is the same as in the mishna, that all should die rather than sacrifice one to save the others. However, if one individual was specified by the persecutors, then other factors can be considered, such as whether that individual is already subject to capital punishment for a crime they have committed. Many medieval and modern Jewish legal scholars have grappled with the practical applications of the cases mentioned in this tractate, often when facing situations involving persecution, in the Middle Ages during the Crusades, the Rintfleisch massacres or other anti-Jewish violence, and in modern times during the Holocaust.

The oldest stories of golems date to early Judaism. In the Talmud (Tractate Sanhedrin 38b), Adam was initially created as a golem (גולם) when his dust was "kneaded into a shapeless husk." Like Adam, all golems are created from mud by those close to divinity, but no anthropogenic golem is fully human. Early on, the main disability of the golem was its inability to speak.

For this reason, Rabbi Saadia Gaon translates naṭaf as mastic.Saadia (1968), vol. 1, Exodus 30:34 In Arabic-speaking countries, mastic () is a generic word used for many chewable gum resins, especially a chewable gum extracted from a species of frankincense.Nathan ben Abraham (1955), vol. 4 (Seder Mo'ed, Tractate Kippurim, ch. 2), p. 91 [3b]. The same is true of its Aramaic/Hebrew cognate (מצטכי).

Rabbinical commentators explain that the continuity of high priesthood is put forth to the descendants of Phineas from this noted verse.Maggid Meisharim (of Rabbi Yosef Karo) p. 55b, Rashi to Talmud tractate Zvachim p. 101b According to some rabbinical commentatorsYalkut Shimoni, 19,19 Phineas sinned due to his not availing his servitude of Torah instruction to the masses at the time leading up to the Battle of Gibeah.

Talmudic protections for defendants make execution very difficult even by the Great Sanhedrin, e.g., requiring two competent witnesses to the shabbat violation and an official court warning prior to the violation. Some Reform and Conservative rabbis condemn capital punishment generally, partly based on this stringency. There are 39 categories of activity prohibited on Shabbat, derived in the tractate Shabbat (Talmud) from the construction of the Biblical tabernacle.

Rabbi Elazar's Book, the Sefer Haredim (ספר חרדים), printed after his death in 1600, is considered as one of the main books of Jewish deontology. He also wrote a commentary on Tractate Bezah and BerachotPrinted in the Vilna Yerushalmi Brachot. of the Jerusalem Talmud. The Piyyut (liturgical poem) Yedid Nefesh (ידיד נפש) is commonly attributed to Rabbi Elazar, who first published it in his Sefer Haredim.

His vast knowledge from years of learning became evident in his later years. As his eyesight dimmed, he asked students to come and to read the Talmud to him. One boy recalled being corrected on a Rashi in the tractate of Nazir; another on a Tosafot in Gittin. His son said that Abba Shaul corrected him while he read the words of the Rambam to him.

Tractate Horayot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the High Priest's bull in , the bull for a communal error in , the ruler's goat in , and the sin offerings in , and .Mishnah Horayot 1:1–3:8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 689–95. Tosefta Horayot 1:1–2:13, in, e.g.

If on a regular week-year, fruits and grains and vegetables, if grown by an Israelite in these places, would require tithing.Mordecai Yehudah Leib Sachs and Yosef Qafih (ed), Perush Shishah Sidrei Mishnah (A Commentary on the Six Orders of the Mishnah), s.v. Tractate Shevi'it, ch. 6, appended at the end of the book: The Six Orders of the Mishnah: with the Commentaries of the Rishonim, vol.

However, Magonet notesMagonet, Jonathan (1992) Bible Lives (London: SCM), 8. that the more common view is that the houses are for the midwives - "houses" here being understood as 'dynasties'. Rabbinic thought has understood these as the houses of kehunah (priesthood), leviyah (assistants to the priests), and royalty – the latter interpreted as coming from Miriam.See for example Talmud Tractate Sotah 11b; and Exodus Rabbah 1:17.

Tractate Miqwaʾoth (Hebrew: מקואות, lit. "Pools of Water"; in Talmudic Hebrew: Miqwaʾoth) is a section of the Mishna discussing the laws pertaining to the building and maintenance of a mikvah, a Jewish ritual bath. Like most of Seder Tohorot, Mikva'ot is present only in its mishnaic form and has no accompanying gemara in either the Babylonian or Jerusalem Talmud. It contains 10 chapters, with 83 paragraphs total.

Croatian writer Antun Gustav Matoš wrote a tractate about him. In it, he proclaims Starčević as the greatest Croat and the greatest patriot in the 19th century. He also describes Starčević as the greatest Croatian thinker. For his political and literary work, Starčević is commonly called Father of the Nation (Otac domovine) among Croats, a name first used by Eugen Kvaternik while Starčević was still alive.

Treasure of Logic on Valid Cognition (ལེགས་པར་བཤད་པ་རིན་པོ་ཆེའི་བསྟན་བཅོས་བཞུགས་སོ།) "Treasure of Logic on Valid Cognition" (; sanskr. Subhashitaratnanidhi) is an aphoristic tractate that is considered to be dogmatic. It was written in the beginning of the 13th century by Tibetan spiritual leader and Buddhist scholar Sakya Pandita. One of the most popular tractates in medieval Tibet and Mongolia.B.Vladimirtsov.

The phrase Torah im Derech Eretz is first found in the Mishna in Tractate Avoth (2:2): "Beautiful is the study of Torah with Derech Eretz, as involvement with both makes one forget sin". The term Derech Eretz, literally "the way of the land", is inherently ambiguous, with a wide range of meanings in Rabbinic literature, referring to earning a livelihood and behaving appropriately, among others..

For says, "And it came to pass (, va-yehi) on the eighth day," and says, "And there was (, va-yehi) one day."Babylonian Talmud Megillah 10b, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, volume 20, page 10b2. Second Day of Creation (illustration from the 1493 Nuremberg Chronicle) The Mishnah taught that God created the world with ten Divine utterances.

The Mechina High School studies two tractates every year. One is studied in depth (Iyyun), and the other one is studied in its entirety at a faster pace which is known as the study of Bekius. At the end of the school year, the students take an exam on the entire tractate that was studied in the Bekius program. This exam is called the "Masechta Bechina".

The name "Huldah gates" is taken from the description of the Temple Mount in the Mishnah (Tractate of Midot 1:3).Encyclopædia Judaica (ed. 1972), vol. 15, pp. 963-4 Two possible etymologies are given for the name: "Huldah" means "mole" or "mouse" in Hebrew, and the tunnels leading up from these gates called to mind the holes or tunnels used by these animals.

The Mishnah taught that if one wanted to save some for poor relatives, one could take only half for poor relatives and needed to give at least half to other poor people.Mishnah Peah 8:6, in, e.g., Jacob Neusner, translator, Mishnah, page 34; Jerusalem Talmud Peah 70a, in, e.g., Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, editors, Talmud Yerushalmi: Tractate Peah, volume 3, page 70a2.

Rabbi Jose bar Hanina reported that Johanan the High Priest did so because people were not presenting the tithe as mandated by the Torah. For God commanded that the Israelites should give it to the Levites, but (since the days of Ezra) they presented it to the priests instead.Babylonian Talmud Sotah 47b–48a, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka, et al.

The concept of a Chavurah has ancient roots. The Talmud (Tractate Pesachim) uses the term chavurah to identify the group of people registered for a single Passover sacrifice, and who held a Seder together, in the days of the Temple in Jerusalem. The Passover Seder is perhaps the prototypical group ritual (traditionally) held outside a synagogue involving the sharing of communal experiences, Jewish learning, and prayer.

The Talmud (tractate Berakhot 61b) refers to the liver as the seat of anger, with the gallbladder counteracting this. The Persian, Urdu, and Hindi languages (جگر or जिगर or jigar) refer to the liver figurative speech to indicate courage and strong feelings, or "their best"; e.g., "This Mecca has thrown to you the pieces of its liver!".The Great Battle Of Badar (Yaum-E-Furqan) . Shawuniversitymosque.

Seder Zeraim (, lit. "Order of Seeds") is the first of the six orders, or major divisions, of the Mishnah, Tosefta, and the Talmud, and, apart from the first tractate which concerns the rules for prayers and blessings, primarily deals with the laws of agricultural produce and tithes of the Torah which apply in the Land of Israel, in both their religious and social aspects.

Rabbi Jacob of Chinon also known as Rav Tam of Chinon (Hebrew: רב יעקב מקינון; -1260) was a 13th-century French Tosafist from Chinon. He was a pupil of Isaac ben Abraham of Dampierre and a teacher of Perez of Corbeil. Mordechai ben Hillel mentions that Jacob wrote "Shitṭah", a commentary on the Talmudic tractate, Sanhedrin. Besides that Rabbi Jacob is known for several of his tosafot.

His genius in expounding Aggadah and Mussar was quickly recognized. Whenever his father would perform a siyum on completing a Talmudic tractate, young Benzion would deliver an aggadic lecture. This would occur at the Menachem Zion Beis Midrash, located at the courtyard of the Hurva synagogue. As his fame spread, Yadler began lecturing in other synagogues in Jerusalem and eventually in Jaffa and other settlements throughout Palestine.

Tractate Chullin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of kashrut () in and Mishnah Chullin 1:1–12:5. in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 765–87. Tosefta Shehitat Chullin 1:1–10:16, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 1371–405.

Yoma (Aramaic: יומא, lit. "The Day") is the fifth tractate of Seder Moed ("Order of Festivals") of the Mishnah and of the Talmud. It is concerned mainly with the laws of the Jewish holiday Yom Kippur, on which Jews atone for their sins from the previous year. It consists of eight chapters and has a Gemara ("Completion") from both the Jerusalem Talmud and the Babylonian Talmud.

Rabbi Eleazar ben Hisma taught that even the apparently arcane laws of bird offerings in and the beginning of menstrual cycles in are essential laws.Mishnah Avot 3:18, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 681. Tractate Kinnim in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in and and Mishnah Kinnim 1:1–3:6.

In, e.g., Koren Talmud Bavli: Shabbat · Part Two. Commentary by Adin Even-Israel (Steinsaltz), volume 3. Tractate Demai in the Mishnah, Tosefta, and Jerusalem Talmud, interpreted the laws related to produce where one is not sure if it has been properly tithed in accordance with .Mishnah Demai 1:1–7:8. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 36–49.

There have been numerous television adaptations of James's stories. The very first TV adaptation was American—a 1951 version of "The Tractate Middoth" in the Lights Out series, called "The Lost Will of Dr Rant" and featuring Leslie Nielsen. It is available on several DVDs, including an Alpha Video release alongside Gore Vidal's Climax! adaptation of Doctor Jekyll and Mister Hyde, starring Michael Rennie.

Plotinus seems to be one of the first to argue against the still popular notion of causal astrology. In the late tractate 2.3, "Are the stars causes?", Plotinus makes the argument that specific stars influencing one's fortune (a common Hellenistic theme) attributes irrationality to a perfect universe, and invites moral depravity. He does, however, claim the stars and planets are ensouled, as witnessed by their movement.

The letters of the Hebrew alphabet have played varied roles in Jewish religious literature over the centuries, primarily in mystical texts. Some sources in classical rabbinical literature seem to acknowledge the historical provenance of the currently used Hebrew alphabet and deal with them as a mundane subject (the Jerusalem Talmud, for example, records that "the Israelites took for themselves square calligraphy", and that the letters "came with the Israelites from Ashur [Assyria]");Jerusalem Talmud, Tractate Sanhedrin 21b others attribute mystical significance to the letters, connecting them with the process of creation or the redemption. In mystical conceptions, the alphabet is considered eternal, pre-existent to the Earth, and the letters themselves are seen as having holiness and power, sometimes to such an extent that several stories from the Talmud illustrate the idea that they cannot be destroyed.Babylonian Talmud, Tractate Pesach 87b, Avodah Zarah 18a.

The tractate Of Education was published in 1644, first appearing anonymously as a single eight-page quarto sheet (Ainsworth 6). Presented as a letter written in response to a request from the Puritan educational reformer Samuel Hartlib, it represents John Milton's most comprehensive statement on educational reform (Viswanathan 352), and gives voice to his views "concerning the best and noblest way of education" (Milton 63). As outlined in the tractate, education carried for Milton a dual objective: one public, to “fit a man to perform justly, skillfully, and magnanimously all the offices, both private and public, of peace and war” (55); and the other private, to “repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love Him, to be like Him, as we may the nearest by possessing our soul of true virtue” (52).

Talmud Bavli: Tractate Ketuvoth 30a,b The death penalty for adultery was strangulation,Talmud Bavli: Tractate Sanhedrin, folio 52b, towards the bottom except in the case of a woman who was the daughter of a Kohain (Aaronic priestly caste), which was specifically mentioned by Scripture by the death penalty of burning (pouring molten lead down the throat). Ipso facto, there never was mentioned in Pharisaic or Rabbinic Judaism sources a punishment of stoning for adulterers as mentioned in . At the civil level, however, Jewish law (halakha) forbids a man to continue living with an adulterous wife, and he is obliged to divorce her. Also, an adulteress is not permitted to marry the adulterer, but, to avoid any doubt as to her status as being free to marry another or that of her children, many authorities say he must give her a divorce as if they were married.

Field left uncultivated in observance of the Sabbatical year, modern Israel, as prescribed in tractate Shevi'it The Tosefta describes how the produce of the Sabbatical year was stored in communal granaries, from which it was divided every Friday on the eve of the weekly Sabbath among all the families according to their need. According to the Roman-Jewish historian, Josephus, the Greek ruler Alexander the Great and the Roman emperor Julius Caesar both cancelled the usual taxes from the Jews in the Land of Israel during the Sabbatical year out of consideration for the agricultural inactivity and associated lack of income. Other Greek and Roman rulers of the Land of Israel were not as accommodating and the tractate therefore addresses these circumstances of hardship due to the demands of the ruling powers. Many of the mishnayot discuss agricultural methods for field crops and fruit trees.

Rav Judah and Rava inferred from the great value of rain. Rava also inferred from the comparison in of Torah to both rain and dew that Torah can affect a worthy scholar as beneficially as dew, and an unworthy one like a crushing rainstorm.Babylonian Talmud Taanit 7a, in, e.g., Talmud Bavli: Tractate Taanis, elucidated by Mordechai Kuber and Michoel Weiner, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1991), volume 19, page 7a. Rabbi Abbahu cited to support the proposition of Mishnah Berakhot 7:1Mishnah Berakhot 7:1 (Land of Israel, circa 200 CE), in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation (New Haven: Yale University Press, 1988), page 11; Babylonian Talmud Berakhot 45a, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, Mendy Wachsman, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1997), volume 2, page 45a3.

In 1626 appeared his Philosophia Sacra (which constituted Portion IV of Section I of Tractate II of Volume II of Fludd's History of the Macrocosm and Microcosm), which was followed in 1629 and 1631 by the two-part medical text Medicina Catholica.Medicina Catholica, &c.;, Frankfort, 1629–31, in five parts; the plan included a second volume, not published. Fludd's last major work would be the posthumously-published Philosophia Moysaica.

Menachot 45b Some sources identify this story with his son, Eleazar ben Hananiah. The Talmud sums up the matter: "Rav Judah said in Rav's name: In truth, that man, Hananiah son of Hezekiah by name, is to be remembered for blessing. If it were not him, the Book of Ezekiel would have been hidden."Babylonian Talmud, Tractate Shabat, 13b The Talmud attributes authorship of Megillat Taanit to Hananiah ben Hezekiah.

The beginnings of halakhic labour law are in the Bible, in which two commandments refer to this subject: The law against delayed wages (Lev. 19:13; Deut. 24:14–15) and the worker's right to eat the employer's crops (Deut. 23:25–26). The Talmudic law—in which labour law is called "laws of worker hiring"—elaborates on many more aspects of employment relations, mainly in Tractate Baba Metzi'a.

Talmud Bavli, Tractate Baba Basra 8a. See there note 56 in Artscroll edition(2004) Shapur also had a brother named Ardashir, who would later serve as governor of Kirman. Shapur may have also had another brother with the same name, who served as governor of Adiabene. Shapur, as portrayed in the Sasanian rock reliefs, took part in his father's war with the Arsacids, including the Battle of Hormozdgan.

The late compilation date of the tractate may be seen from the use of the two Talmudim and from the character of the composition itself, which is unmistakable. The work reached Babylonia in the geonic period; and even at that time it received amplifications and additions from both Talmudim. It took on its present form probably in the middle of the 8th century,Brüll, l.c. p. 48 if not later.

Safra studied under R. Abba,Babylonian Talmud, Pesahim 51b then went abroad with two colleagues, R. Kahana and R. Huna the son of R. Ika. He debated halakha with Abaye and Rava, and was probably a disciple of Rava, who would sometimes impose various tasks upon him.Babylonian Talmud, Tractate Zebahim, 116b He had a brother named Dimi. He engaged in trading, and in his business would go in dangerous places.

Born in Prague, Bohemia, in his early years, Rabbi Isaac studied in Regensburg under Rabbeinu Tam and Isaac ben Asher ha-Levi. In the following years, he served as the head of the cities bet din. He compiled tosafot to most tractates of the Talmud. A large number of his tosafot are on the tractate Bava Batra, which are included in the first printed edition of the Talmud.

Monument to Maimonides in Córdoba In rabbinic literature, the rabbis elaborated and explained the prophecies that were found in the Hebrew Bible along with the oral law and rabbinic traditions about its meaning. Maimonides' commentary to tractate Sanhedrin stresses a relatively naturalistic interpretation of the Messiah, de-emphasizing miraculous elements. His commentary became widely (although not universally) accepted in the non- or less-mystical branches of Orthodox Judaism.

"anyone who pours water." See: Mishnah Yoma, chapter 3 The use of these lavers did not pertain to the general public, nor to their eating foods with washed hands. The Mishnah (Tractate Yadayim) is the first to describe the ritual of hand washing outside of the Temple. According to the Babylonian Talmud, King Solomon made an additional decree that priests must wash their hands before eating meat from animal sacrifices.

Tractate Zevachim in the Mishnah, Tosefta, and Babylonian Talmud interpreted the law of animal sacrifices in .Mishnah Zevachim 1:1–14:10, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 699–732; Tosefta Zevachim 1:1–13:20, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 1307–69; Babylonian Talmud Zevachim 2a–120b, in, e.g.

Nebenzahl was a faculty member of Yeshivat Mir before accepting positions at Yeshivat HaKotel and Yeshivat Netiv Aryeh, where he gives weekly lectures. He hosts many of those students in his home for kiddush after Shabbat morning prayer services. Nebenzahl's scholarly works include a commentary on the Mishnah Berurah, books about the laws of the Jewish holidays and tractate Shabbat. He is the author of essays on the weekly Torah portion.

A Baraita taught that there never was a "stubborn and rebellious son" and never would be, and that was written merely that we might study it and receive reward for the studying. But Rabbi Jonathan said that he saw a stubborn and rebellious son and sat on his grave.Babylonian Talmud Sanhedrin 71a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 2, elucidated by Michoel Weiner and Asher Dicker, volume 48, page 71a3.

Interpreting , “An Ammonite or a Moabite shall not enter into the assembly of the Lord,” the Mishnah taught that whereas an Ammonite and a Moabite are forbidden to enter into the congregation of Israel, their women are permitted immediately (following conversion).Mishnah Yevamot 8:3, in, e.g., Jacob Neusner, translator, Mishnah, page 355; Babylonian Talmud Yevamot 76b, in, e.g., Talmud Bavli: Tractate Yevamos: Volume 2, elucidated by Zev Meisels et al.

For the continuation of says of the creditor, "for he takes a man's life to pledge" (and the debtor needs such utensils to prepare the food necessary to sustain life).Mishnah Bava Metzia 9:13, in, e.g., Jacob Neusner, translator, Mishnah, page 555; Babylonian Talmud Bava Metzia 115a, in, e.g., in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox-Ashrei et al., volume 43, pages 115a3–4.

A seudat mitzvah (, "commanded meal"), in Judaism, is an obligatory festive meal, usually referring to the celebratory meal following the fulfillment of a mitzvah (commandment), such as a bar mitzvah, a wedding, a brit milah (ritual circumcision), or a siyum (completing a tractate of Talmud or Mishnah). Seudot fixed in the calendar (i.e., for holidays and fasts) are also considered seudot mitzvah, but many have their own, more commonly used names.

John Wyclif related that a commission was granted to a Scottish bishop to lead a "crusade" on behalf of Clement into England; this bishop was almost certainly Thomas de Rossy.McEwan, "'A Theolog Solempne", pp. 28–9; Watt, Biographical Dictionary, pp. 472–3. Thomas preached sermons in the English marches attempting to win supporters for the cause, and authored a tractate attacking the Urbanist cause along with English support for it.

Tractate Sotah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the woman accused of being unfaithful (, sotah) in .Mishnah Sotah 1:1–9:15, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 447–66. Tosefta Sotah 1:1–15:15, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 1, pages 833–93.

Babylonian Talmud Chagigah 16a (Sasanian Empire, 6th century), in, e.g., Talmud Bavli: Tractate Chagigah, elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 22, page 16a2. Similarly, the Mishnah taught that one should not teach about the Creation to more than one student.Mishnah Chagigah 2:1 (Land of Israel, circa 200 CE), in, e.g.

Babylonian Talmud Megillah 9a, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, volume 20, page 9a2–3. Similarly, Rabbi asked Rabbi Ishmael the son of Rabbi Jose if he had learned from his father the actual meaning of , "And on the seventh day God finished the work that He had been doing" (for surely God finished God's work on the sixth day, not the Sabbath).

On Sundays students are taught Jewish Thought. Besides for all of the elements of the curriculum already mentioned the most central focus of the program is on Talmud study. Students first study with a partner (chavruta) in the Beit Midrash (learning center) and subsequently hear a lecture (shiur) by an experienced Talmud scholar; the Rabbi. Students are required to purchase the Talmudic Tractate which is being studied in any given year.

As the procession approached the Temple Court, Levites would sing the words of "I will extol You, O Lord, for You have raised me up, and have not suffered my enemies to rejoice over me."Mishnah Bikkurim 3:4, in, e.g., Jacob Neusner, translator, Mishnah, page 173; Jerusalem Talmud Bikkurim 24a, in, e.g., Talmud Yerushalmi: Tractate Bikkurim, elucidated by Yehuda Jaffa, et al., volume 12, pages 24a3–4.

Rabbi Simeon ben Nanos said that the pilgrims could decorate their first fruits (, bikkurim) with produce other than the seven species, but Rabbi Akiva said that they could decorate only with produce of the seven kinds.Mishnah Bikkurim 3:9, in, e.g., Jacob Neusner, translator, Mishnah, page 174; Jerusalem Talmud Bikkurim 25b (3:5), in, e.g., Talmud Yerushalmi: Tractate Bikkurim, elucidated by Yehuda Jaffa, et al., volume 12, page 25b1.

Babylonian Talmud Menachot 28b, in, e.g., Talmud Bavli: Tractate Menachos: Volume 1, elucidated by Abba Zvi Naiman, Eliezer Herzka, Zev Meisels, Hillel Danziger, and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2002), volume 58, page 28b. A non-Jew asked Shammai to convert him to Judaism on condition that Shammai appoint him High Priest. Shammai pushed him away with a builder's ruler.

Mishnah Bekhorot 1:1, in, e.g., Jacob Neusner, translator, Mishnah, pages 787–88; Babylonian Talmud Bekhorot 3b, in, e.g., Talmud Bavli: Tractate Bechoros: Volume 1, elucidated by Abba Zvi Naiman, Yosef Davis, Zev Meisels, Avrohom Neuberger, and Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2003), volume 65, page 3b. The Gemara questioned whether taught that the Levites' animals exempted the Israelites' animals.

The Mishnah taught that one who stole one of the sacred vessels (kisvot) described in and was struck down by zealots on the spot.Mishnah Sanhedrin 9:6, in, e.g., Jacob Neusner, translator, Mishnah, page 604; Babylonian Talmud Sanhedrin 81b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 2, elucidated by Michoel Weiner and Asher Dicker, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1994), volume 48, page 81b.

Shekalim is the fourth tractate in the order of Moed in the Mishnah. Its main subject is half-shekel tax that ancient Jews paid every year to make possible the maintenance and proper functioning of the Temple in Jerusalem. There is no Gemara about the treatise in the Babylonian Talmud, but there is one in the Jerusalem Talmud, and the latter is often printed in the editions of the Babylonian Talmud.

Based on the views of Rabbeinu Tam in the Babylonian Talmud (tractate Rosh HaShanah 17b), God is said to have Thirteen Attributes of Mercy: # God is merciful before someone sins, even though God knows that a person is capable of sin. # God is merciful to a sinner even after the person has sinned. # God represents the power to be merciful even in areas that a human would not expect or deserve.

In the days that Petty published his treatise, Samuel Hartlib was the patron of up-and-coming young men. He had a stimulating influence on many others in persuading them to publish their ideas. In 1644 for instance, John Milton (1608–1674) wrote his tractate Of Education as a letter to Hartlib. In 1647 Hartlib himself published a tract, advocating the establishment of an 'office of public address'.

Knox starts his essay with the following statement: "To few it is given to write an enduring treatise on education at the age of twenty-four (he means: twenty-seven), but few possess the versatile genius of Sir William Petty." Knox also makes a comparison with the tractate Of Education of John Milton, published 1644, and thinks that the Advice to Hartlib is "full of original matter worthy of detailed study".

The Gemara read the words of , "And they shall stumble one upon another," to mean that one will stumble through the sin of another. The Gemara concluded that all everyone is held responsible for each another.Babylonian Talmud Sanhedrin 27b, in, e.g., in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 47, page 27b3.

Mishnah Sukkah 1:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; Babylonian Talmud Sukkah 10a, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 10a. It is not valid to train a vine, gourd, or ivy to cover a sukkah and then cover it with sukkah covering (s'chach).

Reprinted in, e.g., Midrash Rabbah: Exodus. Translated by Simon M. Lehrman, volume 3, pages 313–14. Some people paid no attention and saved part of it. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing) Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); and (5:12 in the NJPS).

Rabbi Eigis's first work, entitled Minchat Chanoch, was added as an appendix to his father- in-law's work Olat Shmuel. The work deals with issues related to the tractates of Seder Kodashim and tractate Avodah Zarah. Eigis' most famous work are the books of responsa entitled Marcheshet, which deal both with practical and theoretical issues of Jewish law. The work was published in two parts, in 1931 and 1935.

The concluding statement of the tractate in both the Babylonian and Jerusalem Talmud (BT, Berakhot 64a) is Amar Rabbi Elazar ("Rabbi Elazer said"), "Torah scholars increase peace in the world..." and it is recited at the end of the Kabbalat Shabbat service welcoming the Sabbath on Friday night in the Ashkenazi liturgy, and towards the end of the Musaf service on Sabbaths and Festivals in both the Ashkenazi and Sefardi liturgies.

From the time of its completion, the Talmud became integral to Jewish scholarship. A maxim in Pirkei Avot advocates its study from the age of 15.As Pirkei Avot is a tractate of the Mishnah, and reached its final form centuries before the compilation of either Talmud, this refers to talmud as an activity rather than to any written compilation. This section outlines some of the major areas of Talmudic study.

50 – c. 135 CE), is said to have learned a new law from every et (את) in the Torah (Talmud, tractate Pesachim 22b); the particle et is meaningless by itself, and serves only to mark the direct object. In other words, the Orthodox belief is that even apparently contextual text such as "And God spoke unto Moses saying ..." is no less holy and sacred than the actual statement.

Bikkurim (, lit. "First-fruits") is the eleventh tractate of Seder Zeraim ("Order of Seeds") of the Mishnah and of the Talmud. All versions of the Mishnah contain the first three chapters, and some versions contain a fourth. The three chapters found in all versions primarily discuss the commandment (found in Deuteronomy ) to bring the Bikkurim (first fruits) to the Temple in Jerusalem and to make a declaration upon bringing it.

Reprinted in, e.g., Talmud Bavli. Elucidated by Eliezer Herzka and Mendy Wachsman; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 63, page 92a1. Jacob Wrestling with the Angel (1876 painting by Léon Bonnat) Chapter 7 of Tractate Chullin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of the prohibition of the sinew of the hip (the sciatic nerve, gid ha-nasheh) in Mishnah Chullin 7:1–6.

The Mekhilta of Rabbi Simeon distinguished the prohibition of (20:14 in NJSP), "You shall not covet," from that of (5:18 in NJPS), "neither shall you desire." The Mekhilta of Rabbi Simeon taught that the differing terms mean that one can incur liability for desiring in and of itself and for coveting in and of itself.Mekhilta of Rabbi Simeon, Tractate Bahodesh, chapter 55. Land of Israel, 5th century.

Mekhilta of Rabbi Ishmael, Tractate Amalek, chapter 4, in, e.g., Mekhilta de-Rabbi Ishmael, translated by Jacob Z. Lauterbach, volume 2, pages 286–87. The Rabbis taught in a Baraita that says of the Torah, "So you fix (, ve-samtem) these My words in your heart and in your soul." The Rabbis taught that one should read the word samtem rather as sam tam (meaning "a perfect remedy").

Felixstowe was identified by Author M.R. James as the location upon which the fictitious town of Burnstow was based. Burnstow appeared in both of James' short ghost stories Oh, Whistle, and I'll Come to You, My Lad and The Tractate Middoth originally published in Ghost Stories of an Antiquary. Poet John Betjamin briefly lodged in Felixstowe and wrote a poem called Felixstowe or "The last of her order".

In Neoplatonism, Zeus' relation to the gods familiar from mythology is taught as the Demiurge or Divine Mind, specifically within Plotinus's work the EnneadsIn Fourth Tractate 'Problems of the Soul' The Demiurge is identified as Zeus.10. "When under the name of Zeus we are considering the Demiurge we must leave out all notions of stage and progress, and recognize one unchanging and timeless life." and the Platonic Theology of Proclus.

Ma'aserot (, lit. "Tithes") is the seventh tractate of Seder Zeraim ("Order of Seeds") of the Mishnah, Tosefta, and the Jerusalem Talmud. It discusses the types of produce liable for tithing as well as the circumstances and timing under which produce becomes obligated for tithing. In Biblical times, during each of the six years of the cycle, "Maaser Rishon" was given to Levites as 10% of an individual's crop.

Orlah (Hebrew: ערלה, lit. "Blockage of Trees") is the tenth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah and of the Talmud. It discusses the laws pertaining to any fruit bearing tree, whose fruits cannot be eaten during the first three years the tree produces fruit. This law applies everywhere and for all time in Jewish communities and for any fruit bearing tree owned by a Jew.

Another work that includes his Halakhic rulings is titled "Yashiv Moshe". His Talmudic insights were printed in the 18 volume series of Haoros and more recently Shiurei Maran Hagrish Elyashiv on Tractate Berachot and the following books: "Pniney Tefila"' "Pniney Chanuka" and "Pniney Nisuin". These works were not written by Rav Elyashiv, but compiled by his relatives and students; the "Pniney" series was published by Rabbi Bentzion Kook.

Offler "Tractate" English Historical Review p. 337 During William I's reign, Urse had served the king mainly as a regional official, but during William II's reign Urse began to take a broader role in the kingdom as a whole.Mason "Magnates, Curiales and the Wheel of Fortune" Proceedings of the Battle Conference II p. 136 Urse became a constable in the king's household for both William IIBarlow William Rufus p.

A Baraita taught that the words of , "And you carry them away captive," were meant to include Canaanites who lived outside the land of Israel, teaching that if they repented, they would be accepted.Babylonian Talmud Sotah 35b, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka, Moshe Zev Einhorn, Michoel Weiner, Dovid Kamenetsky, and Reuvein Dowek, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volume 33b, pages 35b3–4. The Gemara taught that the procedure of applied only when the captive did not accept the commandments, for if she accepted the commandments, then she could be immersed in a ritual bath (, mikveh), and she and the soldier could marry immediately.Babylonian Talmud Yevamot 47b, in, e.g., Talmud Bavli: Tractate Yevamos: Volume 2, elucidated by Zev Meisels, Feivel Wahl, Eliezer Herzka, Avrohom Neuberger, Asher Dicker, Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 24, page 47b4.

Mishnah Bava Metzia 7:1–8, in, e.g., Jacob Neusner, translator, Mishnah, pages 546–48; Tosefta Bava Metzia 8:3, 6, 8–9, in, e.g., Jacob Neusner, translator, Tosefta, volume 2, pages 1067–68; Jerusalem Talmud Bava Metzia 26a–27b, in, e.g., Talmud Yerushalmi: Tractate Bava Metzia, elucidated by Gershon Hoffman et al., volume 42, pages 26a3–27b3; Babylonian Talmud Bava Metzia 83a–93a, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox-Ashrei, Nasanel Kasnett, Abba Zvi Naiman, Yosef Davis, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1994), volume 43, pages 83a4–93a4. The Mishnah taught that a worker could eat cucumbers or dates even to a denar’s worth. Rabbi Elazar ben Hisma said that a worker could not eat more than the value of the worker’s wages. But the Sages allowed a worker to do so, but advised that they teach the worker not to be so gluttonous as to close the door against the worker’s own future employment.

Tractate Zevachim in the Mishnah, Tosefta, and Babylonian Talmud interpreted the law of animal sacrifices in Mishnah Zevachim 1:1–14:10, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 699–732; Tosefta Zevachim 1:1–13:20, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 1307–69; Babylonian Talmud Zevachim 2a–120b, in, e.g., Yisroel Simcha Schorr and Chaim Malinowitz, editors, Talmud Bavli: Tractate Zevachim (Brooklyn: Mesorah Publications, 1995–1996), volumes 55–57. The Mishnah taught that a sacrifice was slaughtered for the sake of six things: (1) for the sake of the sacrifice for which it was consecrated, (2) for the sake of the offerer, (3) for the sake of the Divine Name, (4) for the sake of the altar fires, (5) for the sake of an aroma, and (6) for the sake of pleasing God, and a sin-offering and a guilt-offering for the sake of sin.

Zeraim deals principally with the religious and social aspects of the agricultural laws of the Torah. It explains and elaborates upon the Torah commandments regarding to the rights of the poor and of the priests and Levites to the produce of the harvest, as well as the rules and regulations concerning the cultivation and sowing of fields, gardens and orchards. These laws are dealt with in eleven tractates, each of which concerns a separate aspect of the general subject for which this Order is named. The first tractate, Berakhot, concerns the daily prayers and blessings that observant Jews are obligated to recite. One explanation for the inclusion of the tractate Berakhot, whose topic is seemingly quite different from the remainder of the tractates of the Order is given in the Talmud itself (Shabbat 31a), by Resh Lakish, who homiletically states that the first of the six terms in a verse in Isiah () – the word “emunah” (faith) corresponds to Seder Zeraim.

Both institutions were required to provide minimum quantities to the poor from funds collected by the local community. Of general interest are the first and last mishnayot in the tractate: The first mishna of tractate Pe'ah declares that there is no maximum limit to pe'ah (one can give as much of the produce in one's field to the poor as one desires once the harvest has begun), bikkurim (the first-fruits), the pilgrimage, acts of lovingkindness, and Torah study. After exhorting people to give their all to God and other people, the mishnah states that a person receives a reward in this world and in the next by honoring his father and mother, doing acts of lovingkindness, making peace between people, and that the study of Torah is equivalent to them all. Likewise, the concluding mishnah is a compilation of ethical homilies warning people against feigning poverty, improperly taking from charity and perverting justice.

The Gemara read the definite article in the term "the homeborn" in to include women in the extension of the period of affliction to Yom Kippur eve.Babylonian Talmud Sukkah 28b, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 28b1. The Jerusalem Talmud taught that the evil impulse (, yetzer hara) craves only what is forbidden.

This tractate primarily covers the laws of observing Shabbat, the weekly day of rest. It provides comprehensive explanations of the types of activities prohibited on Shabbat, the sources in the Torah for these prohibitions, the details of the laws, and the rabbinic rulings connected with them. It also deals with matters concerning other mitzvot that apply on Shabbat. In addition, the main discussion about the laws of Hanukkah are included in the Babylonian Talmud.

The currently extant tractate Evel Rabbati, or Semachot, is a post-Talmudic product and originated in the Land of Israel. This explains the many overlaps of its contents with the baraitot of the Jerusalem Talmud. It is a compilation from various older works; and in many passages traces of revision are to be noticed. The compiler incorporated a considerable part of the small Evel, as well as much from other works, besides adding original matter.

The Mishnah interpreted to teach that a son and a daughter have equal inheritance rights, except that a firstborn son takes a double portion in his father's estate but does not take a double portion in his mother's estate.Mishnah Bava Batra 8:4, in, e.g., Jacob Neusner, translator, Mishnah, page 574; Babylonian Talmud Bava Batra 122b, in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 3, elucidated by Yosef Asher Weiss, volume 46, page 122b1.

Rabbi Judah maintained that the finder had to announce it until three festivals had passed plus an additional seven days after the last festival, allowing three days for going home, three days for returning, and one day for announcing.Mishnah Bava Metzia 2:6, in, e.g., Jacob Neusner, translator, Mishnah, page 532. Babylonian Talmud Bava Metzia 28a, in, e.g., Hersh Goldwurm, editor, Talmud Bavli: Tractate Bava Metzia: Volume 1, volume 41, page 28a.

The Gemara concluded that and require people to prevent suffering to animals. And the Gemara argued that when the Mishnah exempts the passerby when the owner does not participate in unloading the burden, it means that the passerby is exempt from unloading the burden for free, but is obligated to do so for remuneration.Babylonian Talmud Bava Metzia 32b, in, e.g., Hersh Goldwurm, editor, Talmud Bavli: Tractate Bava Metzia: Volume 1, volume 41, page 32b2.

Interpreting the words "until you have enough" in , the Gemara in the Babylonian Talmud taught that a worker was not to eat excessively. Interpreting the words "but you shall not put any in your vessel", the Gemara taught that the worker was not to put any in a vessel to take home.Babylonian Talmud Bava Metzia 87b, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox-Ashrei et al.

The conclusion (Tosefta 3:4) agrees with Mishnah 8:7. Tosefta 1:7, 2:1-2, and 2:6 do not wholly fit into this tractate. The last paragraph is a fragment from the Mishnah of Eliezer ben Jacob. In general, the Tosefta took as a basis a treatise which dealt only with the chief questions regarding the day called "bo ba-yom" (that day); but the Mishnah of Eduyot is of a wider range.

The texts, which were rendered on leather, reflect the use of Aramaic in the fourth century BCE Achaemenid administration of Bactria and Sogdia. Old Aramaic and Biblical Hebrew both form part of the group of Northwest Semitic languages, and during antiquity, there may still have been substantial mutual intelligibility. In Pesahim, Tractate 87b, Hanina bar Hama said that God sent the exiled Jews to Babylon because "[the Babylonian] language is akin to the Leshon Hakodesh".

And Tractate Orlah in the Mishnah, Tosefta, and Jerusalem Talmud deals with the uncircumcision of trees based on . Mishnah Orlah 1:1–3:9, in, e.g., Jacob Neusner, translator, Mishnah, pages 158–66. Tosefta Orlah 1:1–8 (Land of Israel, circa 250 CE), in, e.g., Jacob Neusner, translator, The Tosefta: Translated from the Hebrew, with a New Introduction (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 1, pages 341–43; Jerusalem Talmud Orlah 1a–42a.

In June 2010 Bron guest-starred in Foyle's War in the episode "The Russian House". She appeared in the long-running British TV series Midsomer Murders as Lady Isobel DeQuetteville in the episode "The Dark Rider", first aired on ITV1 on 1 February 2012. In 2019 she appeared as Maxine in "The Miniature Murders." On 25 December 2013 Bron appeared on BBC One in an adaptation of the M.R. James ghost story The Tractate Middoth.

The "major" tractates, which are those of the Mishnah itself, are organized into six groups, called sedarim, while the minor tractates, which were not canonized in the Mishnah, stand alone. The Mishnah comprises sixty-three tractates, each of which is divided into chapters and paragraphs. The same applies to the Tosefta. Each masekhet or tractate is named after the principal subject with which it deals, for example, Masekhet Berakhoth, Masekhet Shabbath, or Masekhet Sanhedrin.

Talmud Tractate Sheqalim relates another story about the House of Avtinas: :Rabbi Akiva said: Shimon Ben Loga related the following to me: I was once collecting grasses, and I saw a child from the House of Avtinas. And I saw that he cried, and I saw that he laughed. I said to him, "My son, why did you cry?" He said, Because of the glory of my Father's house that has decreased.

Lewin, B. M., Otzar Ḥilluf Minhagim. Medieval Ashkenazi scholars stated that the Ashkenazi rite is largely derived from the Seder Rav Amram Gaon and minor Talmudic tractate Massechet Soferim. This may be true, but in itself this does not support a claim of Babylonian origin as argued by Haham Gaster: as pointed out by Louis GinzbergGeonica. the Seder Rav Amram Gaon had itself been heavily edited to reflect the Old Spanish rite.

Other ancient cultures, including the Assyrians, Phoenicians, Jews in ancient Israel,Mishna tractate Sabbath Chapter 6 Mishna 5 Greeks and Romans, also used wigs as an everyday fashion. In China, the popularization of the wig started in the Spring and Autumn period. In Japan, the upper classes started wearing wigs before the Nara period. In Korea, gache were popular among women during the Goryeo dynasty until they were banned in the late 18th century.

The Mishnah taught that if one made the sukkah for the purpose of the festival, even at the beginning of the year, it is valid.Mishnah Sukkah 1:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 279; Babylonian Talmud Sukkah 9a, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 9a.

Crashaw was twice married. His first wife was the mother of the poet Richard Crashaw. He married secondly, at All Hallows Barking on 11 May 1619, Elizabeth Skinner, daughter of Anthony Skinner of the parish. He commemorated her in a privately printed tractate, The Honovr of Vertve, or the Monument erected by the sorowfull Husband, and the Epitaphes annexed by learned and worthy men, to the immortall memory of that worthy gentlewoman, Mrs.

45, no. 3, July–September 2017 . There is an interpretation in Bereshit Rabbah (43:2), cited by Rashi, that Eliezer went alone with Abraham to rescue Lot, with the reference to "his initiates" stated to be 318 in number () being the numerical value of Eliezer's name in Hebrew, interpreted in tractate Nedarim (32a) as Abraham not wishing to rely on a miracle by taking only one individual.Herczeg, Y.I.Z, The Torah: with Rashi's commentary, Vol.

In the Mekhilta of Rabbi Ishmael, Rabbi Eliezer said that the Israelites at Massah said that if God satisfied their needs, they would serve God, but if not, they would not serve God. Thus, reports their "trying the Lord, saying: 'Is the Lord in our midst or not?'"Mekhilta of Rabbi Ishmael, tractate Vayassa, chapter 7; reprinted in, e.g., Mekhilta de-Rabbi Ishmael, translated by Jacob Z. Lauterbach, volume 1, page 253.

Mishnah Makkot 3:9, in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation, page 618; Babylonian Talmud Makkot 21b, in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, revised and enlarged edition, 2001), volume 50, page 21b. Tractate Orlah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the prohibition in against using the fruits of a tree in its first three years.

In Derech Chaim, Rabbi Schneuri interprets the second blessing in the Jewish Shemoneh Esreh prayer ("Blessed are You, God, Who revives the dead") as referring to two sets of resurrections. One of the messianic era (following the traditional interpretation) as well as a present resurrection of the souls of the wicked. Rabbi Schneuri, citing the Talmud, states that the wicked are termed "dead" even during their lifetime,Tractate Berachos: Talmud Bavli. Vilna edition. p. 18b.

The Gemara reported a challenge that perhaps Esau inherited because he was an apostate Jew. Rav Hiyya bar Abin thus argued that the words, "I have given Ar to the children of Lot as a heritage," in establish gentiles' right to inherit.Babylonian Talmud Kiddushin 18a, in, e.g., Talmud Bavli: Tractate Kiddushin: Volume 1, elucidated by David Fohrman, Dovid Kamenetsky, and Hersh Goldwurm, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1992), volume 36, page 18a.

The major halakha pertaining to sofrut, the practice of scribal arts, is in the Talmud in the tractate "Maseket Sofrim". In the Torah's 613 commandments, the second to last82nd of the 613 commandments as enumerated by Rashi, and the second to final as it occurs in the text of the Torah, Book of Deuteronomy 31:19, the final being in Deuteronomy 32:38 is that every Jew should write a sefer Torah before he dies. ().

And that mentions rain immediately thereafter indicates that it is appropriate to pray for rain.Babylonian Talmud Taanit 2a, in, e.g., Talmud Bavli: Tractate Taanis, elucidated by Mordechai Kuber and Michoel Weiner, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1991), volume 19, page 2a. The Mishnah taught that the absence of one of the two portions of scripture in the mezuzah — and — invalidates the other, and indeed even one imperfect letter can invalidates the whole.

Bedikas chametz being performed on the night before Passover Eve Bedikas chametz, or bedikat chametz (, : ) is the search before the Jewish Holiday of Pesach for chametz. The search takes place after nightfall on the evening before Pesach (the night of the 14th of the Hebrew month of Nisan, as stated in the Mishnah tractate Pesachim). When Pesach starts on Saturday night, bedikas chametz takes place on Thursday night (two nights before Pesach).

After the world war, he was professor of Semitic epigraphy and Hebrew at the University of Rome. Zoller is the author of a great number of works, especially on the biblical interpretation, Jewish history, liturgy, and Talmudic literature. Most were published in Italian and include Israele ("Israel", 1935), L’ebraismo ("Judaism", 1953), autobiographical reflections Before the Dawn (1954). His translation of the tractate Berakhot was published by a Catholic publishing house in 1968.

The term "monopoly" first appears in Aristotle's Politics. Aristotle describes Thales of Miletus's cornering of the market in olive presses as a monopoly (μονοπώλιον). Another early reference to the concept of “monopoly” in a commercial sense appears in tractate Demai of the Mishna (2nd century C.E.), regarding the purchasing of agricultural goods from a dealer who has a monopoly on the produce (chapter 5; 4). The meaning and understanding of the English word 'monopoly' has changed over the years.

According to Jewish tradition, because Sisera's mother cried 100 cries when her son did not return home, Jews blow 100 blasts on the shofar on Rosh Hashanah, the Jewish New Year. Further in this vein, the Talmud defines the teruah sound of the shofar as being like the yevava (sobbing) of Sisera's mother.Babylonian Talmud, Tractate Rosh Hashanah 33b. Eliyahu Kitov notes that there are 101 letters in the account of Sisera's mother in the Book of Judges.

He was of noble birth, wealthy, learned, and is called by the Jews "Our Master the Saint" or simply Rabbi par excellence. The compilation made by this Rabbi is the Mishna. It is written in Mishnaic Hebrew, and consists of six great divisions or orders, each division containing, on an average, about ten tractates, each tractate being made up of several chapters. The Mishna may be said to be a compilation of Jewish traditional moral theology, liturgy, law, etc.

Soferim may be divided into three main divisions: chapters 1–5, 6–9, and 10–21, the last of which is subdivided into two sections, 10-15 and 16:2-21. The tractate derives its name from its first main division (chapters 1-5), which treats of writing scrolls of the Law, thus conforming to the ancient custom of naming a work according to its initial contents.Compare Blau, Zur Einleitung in die Heilige Schrift, pp. 31 et seq.

Maimonides, Mishneh Torah, Hil. Bikkurim 8:11; Jerusalem Talmud, Hallah 2:2; Babylonian Talmud, Pesahim 34a; ibid. 46a The one exception to this rule is when a man or a party of men are encamped while on a journey, and there is no water to be found in the vicinity of their camp, in which case the Sages of Israel have exempted them from washing their hands prior to breaking bread.Mishnah, Tractate Eruvin (end of chapter 1); cf.

This amounts to approximately 5.4 to 9.3 milliliters, a quantity still capable of blinding an individual. See HaRif on Tractate Hullin (ed. Yosef Qafih), Jerusalem 1960, p. 83 Although mayim acharonim was once not widely practiced (for example, until recently it did not appear in many Orthodox Passover Haggadahs) it has undergone something of a revival and has become more widely observed in recent years, particularly for special meals such as the Shabbat and Jewish holidays.

YIVO Encyclopedia - Yehudah Leib ben Betsalel. His family consisted of his wife, Pearl, six daughters, and a son, Bezalel, who became a Rabbi in Kolín, but died early in 1600. He was independently wealthy, probably as a result of his father's successful business enterprises. He accepted a rabbinical position in 1553 as Landesrabbiner of Moravia at Mikulov (Nikolsburg), directing community affairs but also determining which tractate of the Talmud was to be studied in the communities in that province.

For example, whatever lands were held by those returning from the Babylonian exile at the time of Ezra are forbidden to be ploughed and sown by any Jew during the Seventh year, and even if gentiles were to plough such land and sow it, the produce would be forbidden unto Jews to eat.Mordecai Yehudah Leib Sachs and Yosef Qafih (ed), Perush Shishah Sidrei Mishnah (A Commentary on the Six Orders of the Mishnah), s.v. Tractate Shevi'it, ch.

Tel Arza () is a Hareidi neighborhood in northern Jerusalem. It is bordered by Ezrat Torah on the west, Shikun Chabad on the south, the Bukharim quarter on the east, and Sanhedria on the north. Tel Arza was established in 1931, as part of the expansion experienced in the Old Yishuv while recovering from the 1929 Palestine riots. Its name is taken from the Mishna,Tractate Yevamos 16 where it is described as a place where Jews were murdered.

Shlomo Zalman Auerbach was the first child to be born in the Shaarei Chesed neighborhood of Jerusalem founded by his maternal grandfather, Rabbi Shlomo Zalman Porush, after whom he was named. His father, Rabbi Chaim Yehuda Leib Auerbach, was rosh yeshiva of Shaar Hashamayim Yeshiva, and his mother was Rebbetzin Tzivia. By the age of eleven he was proficient in the entire talmudic tractate of Kiddushin. As a teenager he attended the Etz Chaim Yeshiva in Jerusalem.

Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 65. Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that a person is shown in a dream only what is suggested by the person's own thoughts (while awake), as says, "As for you, Oh King, your thoughts came into your mind upon your bed," and says, "That you may know the thoughts of the heart."Babylonian Talmud Berakhot 55b, in, e.g., Koren Talmud Bavli: Tractate Berakhot.

The word "hallelujah" is sung as part of the Hallel Psalms (interspersed between Psalms 113–150).David E. Garland, Psalms, Volume 5 of The Expositor's Bible Commentary, page 62. In Tractate Shabbat of the Talmud, Rabbi Yose is quoted as saying that the Pesukei dezimra Psalms should be recited daily.Shabbat 118b, Sefaria Psalms 145-150, also known as the Hallel of pesukei dezimra, are included to fulfill this requirement in the liturgy for the traditional Jewish Shacharit (morning) service.

Seventh-day Sabbatarians rest on the seventh Hebrew day. Jewish Shabbat is observed from sundown on Friday until the appearance of three stars in the sky on Saturday night; it is also observed by a minority of Christians. Thirty-nine activities prohibited on Shabbat are listed in Tractate Shabbat (Talmud). Customarily, Shabbat is ushered in by lighting candles shortly before sunset, at halakhically calculated times that change from week to week and from place to place.

Tractate Sanhedrin lists other categories of witnesses who are disqualified. The Talmud, in the third chapter of Sanhedrin, delineates the rules governing who may provide written or oral testimony. A valid witness in a Jewish Beit Din must be an adult (see Bar Mitzvah) free man, not a woman or a slave, and not be related to any of the other witnesses or judges. The witness must be an honest person who can be trusted not to lie.

These families are from the tribe of Levi (Levites) and in twenty-four instances are called by scripture as such (Jerusalem Talmud to Mishnaic tractate Maaser Sheini p. 31a). In Hebrew, the word for "priesthood" is kehunnah. The word comes from the root KWN/KON כ-ו-ן 'to stand, to be ready, established' in the sense of someone who stands ready before God, and is common with other Semitic languages, e.g. Phoenician KHN 𐤊𐤄𐤍 'priest'.

The only work in which Petty wrote extensively about education has acquired quite some attention in scholarly circles. His concept of the Ergastula Literaria is often mentioned. , in his Sir William Petty: A Study in English Economic Literature (1894) gives a rather extensive description of the Advice to Hartlib, naming it "the Tractate on Education". He considers the work, in its "youthful performance", as a demonstration of Petty's "cast of mind", showing the strength and weakness of his character.

Though Rabbi Weiss was often uncompromising and quite severe in his rulings, he was extremely kind by disposition and was always anxious to avoid conflicts, often in the face of severe provocation. In the modern age, there is no rabbinic court and no legal work which does not quote or rely on Rabbi Weiss's verdicts in applying Jewish law to modern conditions, particularly in the field of medical ethics. Rabbi Weiss also authored Siach Yitzchak on Talmudical tractate Chagigah.

Qelaf, on the flesh side; dukhsustus, on the hair side. -- (Hilkhot Tefilin, perek 25 daf 100 in Venice 1548 printing) The same view is expressed in the oldest extant manuscripts and critical editions of Maimonides' Mishneh Torah and the Babylonian Talmud (Shab. 79b). This is also the same definition which appears in the minor Talmudic tractate called Sofrim. However, more recent authorities reverse the two descriptions, and many printed editions of the Mishneh Torah are "adjusted" to reflect this.

The Mishnah taught that the coming of the sword, as in , was one of several afflictions for which they sounded the ram's horn (shofar) in alarm in every locale, because it is an affliction that spreads.Mishnah Taanit 3:5, in, e.g., Jacob Neusner, translator, Mishnah, page 312; Babylonian Talmud Taanit 19a, in, e.g., Talmud Bavli: Tractate Taanis, elucidated by Mordechai Kuber and Michoel Weiner, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1991), volume 19, page 19a.

A tradition of identifying Iddo with the unnamed prophet of 1 Kings 13 can be found in the Talmud,Talmud Bavli, tractate Sanhedrin, page 104a. first-century CE Jewish historian Josephus, the fourth- and fifth-century Christian commentator Jerome, and the medieval Jewish commentator Rashi. The protagonist of 1 Kings 13 is identified simply as "a man of God"See 1 Kings 13:1, etc. who prophesies against Jeroboam, as Iddo is said to have done elsewhere.

Mishnah Sukkah 1:1, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 279; Babylonian Talmud Sukkah 2a, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 15, page 2a. The House of Shammai declared invalid a sukkah made 30 days or more before the festival, but the House of Hillel pronounced it valid.

Rabbi Hershel Reichman, has authored seven volumes of Reshimos Shiurim which are lucid notes and explanations of Rabbi Soloveitchik's lectures on specific sections of the Talmud. These include the Mesechtot ("Tractates") of Sukkah, Shevuot, Nedarim, Bava Kamma, Berachot and Yevamot. The Rav gave shiur for one year on the particularly challenging tractate of Yevamot in the year of 1962-63. Additionally, Rav Reichman is a teacher of Hasidism, and is particularly fond of the philosophy of the Shem Mishmuel.

Rabbi Moses ben Maimon, better known as Maimonides or "The Rambam" (1135–1204 CE), lived at a time when both Christianity and Islam were developing active theologies. Jewish scholars were often asked to attest to their faith by their counterparts in other religions. The Rambam's 13 principles of faith were formulated in his commentary on the Mishnah (tractate Sanhedrin, chapter 10). They were one of several efforts by Jewish theologians in the Middle Ages to create such a list.

But Rabbi Akiva interpreted the words "that your brother may live with you" in to teach that concern for one's own life takes precedence over concern for another's.Babylonian Talmud Bava Metzia 62a, in, e.g., Talmud Bavli, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, page 62a. Part of chapter 1 of Tractate Kiddushin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Hebrew servant in and ; ; and .

The first page of the Vilna Edition of the Babylonian Talmud, Tractate Berachot, folio 2a. The Vilna Edition of the Talmud, printed in Vilna (now Vilnius), Lithuania, is by far the most common printed edition of the Talmud still in use today as the basic text for Torah study in yeshivas and by all scholars of Judaism. It was typeset by the Widow Romm and Brothers of Vilna. This edition comprises 37 volumes and contains the entire Babylonian Talmud.

Augustine of Hippo and Thomas Aquinas argue from the reference to "many mansions" that the mansions vary in type and therefore reflect "different degrees of rewards":Augustine, Homilies on the Gospel of John, Tractate 67, accessed 7 July 2016 :In every well-ordered city there is a distinction of mansions. Now the heavenly kingdom is compared to a city (). Therefore we should distinguish various mansions there according to the various degrees of beatitude.Thomas Aquinas, Summa Theologica, Question 93.

The tractate specifies the work that may or may not be performed, not only in the seventh year itself, but also thirty days before Rosh Hashanah. Only in cases of great loss was certain work allowed; and during periods of oppressive taxation by foreign rulers of the Land of Israel, was work allowed until the New Year itself, and even later. This prohibition is called "tosefet shevi'it" (), and applies only when the Temple of Jerusalem stands.

In rabbinic literature, damages law is articulated primarily in tractate Bava Kamma of the aptly named Order Nezikin. In Bava Kamma, the Mishnah and Talmud set forth the framework for damages law and formulate numerous rules and key principles. In addition, law pertaining to damages appears in Bava Metzia, Sanhedrin and other Talmudic tractates. After undergoing further expression during the Geonic period, damages law was incorporated in the Jewish law codes of the medieval and early modern periods.

Tevul Yom is a tractate in the Mishnah and Tosefta; in most editions of the Mishnah it is tenth in the order Tohorot. According to et seq., one who takes the prescribed ritual immersion still remains impure until sunset. The degree of impurity in such a case is slight, and according to rabbinical interpretation neither the "ḥallah" nor sanctified flesh is rendered unclean by being touched by such a person, even before sunset; it is merely rendered unfit (pasul).

The impressive zwinger system was built around the castle in 1486 under the vassal lord, Gossembrot. Around 1540, the western front of the inner bailey was reinforced by an artillery platform. The conception of this castle element was based on Albrecht Dürer's 1527 tractate, "Some Lessons in Fortifying the City, Palace and Town" ("Ettliche underricht zu befestigung der Stett, Schloß und flecken"). The gun platform was made accessible again during the general renovation of the castle.

Both the Babylonian Talmud (BT) and Jerusalem Talmud (JT) include original prayers, many of which have been included in the Siddur, the daily prayer-book. The prayers are mostly the same in form and content in both Talmuds. Many of the Talmudic sages arranged personal petitions that they would say at the conclusion of the Amidah, some of which are cited in this tractate BT, Berakhot 16b–17a Elohai ("My God"), the private meditation of the fourth century sage, Mar son of Ravina, as recorded in this tractate, has become universally accepted as the concluding meditation of the Amidah in the liturgies of all the Jewish communities. It begins with the words "My God, guard my tongue from evil and my lips from deceitful speech" and reflects the opening meditation of the Amidah "O Lord, open my lips so that my mouth may declare your praise" in that, having asked God to guide what to say in his presence, it now asks Him to guide what not to say in the presence of other human beings.

1, s.v. Tractate Kil'ayim, chapter 8 According to Maimonides, if a Jew had purchased an all-woolen product from a gentile and wanted to ascertain whether or not it was, indeed, pure wool – without the admixture of flax- linen, its fabric could be tested by dyeing. A dye-solution applied to the fabric would reveal whether or not it was of pure wool, as wool and linen products do not retain the same shades in a dye solution.Maimonides (1974), vol.

According to tractate Yoma, in the Talmud, Tiras is the ancestor of Persia. The Persian historian Muhammad ibn Jarir al-Tabari (c. 915) recounts a tradition that Tiras had a son named Batawil, whose daughters Qarnabil, Bakht, and Arsal became the wives of Cush, Put, and Canaan, respectively. The mediaeval Hebrew compilation, the Chronicles of Jerahmeel, aside from quoting Yosippon as above, also provides a separate tradition of Tiras' sons elsewhere, naming them as Maakh, Tabel, Bal’anah, Shampla, Meah, and Elash.

A tractate is a written work dealing formally and systematically with a subject; the word derives from the Latin tractatus, meaning treatise. One example of its use is in citing a section of the Talmud, when the term masekhet () is used in conjunction with the name of the subject, for example, Masekhet Berakhoth, which is relevant to agriculture and blessings. Two further examples are the 1670 and '76 Tractatus Theologico-Politicus by Baruch Spinoza, and the 1921 Tractatus Logico-Philosophicus by Ludwig Wittgenstein.

The Apocryphal Books: Esdras to Maccabees (Society for Promoting Christian Knowledge, 1902). The narrator ends by saying that the mother died, without saying whether she was executed, or died in some other way. The Talmud tells a similar story, but with the refusal to worship an idol replacing the refusal to eat pork. Tractate Gittin 57b cites Rabbi Judah saying that "this refers to the woman and her seven sons" and the unnamed king is referred to as the "Emperor" and "Caesar".

The wording of the hadran is an expression of love and friendship, as if the tractate has become the learner's friend since he has studied it, and he longs to be reunited with it. According to Yoma Tova LeRabbanan, the repetition of the hadran three times is a segulah (propitious remedy) for remembering what one has learned. The learner or learners also recite a short passage describing Rav Papa and his ten sons, which is also considered a protection against forgetting one's learning.

The Mishnaic tractate Avot consists of five chapters. It begins with an order of transmission of the Oral Tradition; Moses receives the Torah at Mount Sinai and then transmits it through various generations (including Joshua, the Elders, and the Neviim, but notably not the Kohanim), whence it finally arrives at the Great Assembly, i.e., the Rabbis (Avot 1:1). It contains sayings attributed to sages from Simon the Just (200 BCE) to shortly after Judah haNasi (200 CE), redactor of the Mishnah.

A full set of the Babylonian Talmud The Babylonian Talmud (200-500 CE), tractate Sanhedrin, contains a long discussion of the events leading to the coming of the Messiah. Throughout Jewish history Jews have compared these passages (and others) to contemporary events in search of signs of the Messiah's imminent arrival, continuing into present times. The Talmud tells many stories about the Messiah, some of which represent famous Talmudic rabbis as receiving personal visitations from Elijah the Prophet and the Messiah.

Isabelle Robinet asserts that Taoism is better understood as a way of life than as a religion, and that its adherents do not approach or view Taoism the way non- Taoist historians have done.Robinet, Isabelle. Taoism: Growth of a Religion (Stanford: Stanford University Press, 1997 [original French 1992]), p. 3–4. In the Tractate of Actions and their Retributions, a traditional teaching, spiritual immortality can be rewarded to people who do a certain amount of good deeds and live a simple, pure life.

Although all the standard commentaries interpret the verses in Deuteronomy in accord with the opinion of R. Yishmael, the Rambam in his code (Hilkhot Shehitah 4:17) rules according to the opinion of Rabbi Akiva. In Dor Revi'i, Rabbi Glasner provides an explanation of the opinions of R. Yishmael and R. Akiva as well as the various interpretations of the dispute by Rashi, the Tosafot and the Rambam and links this see dispute to other disputes in the rest of the tractate.

And they interpreted the words "then you shall bring her home" in to mean that the soldier could not molest her on the battlefield. Rav said that permitted a priest to take a beautiful captive, while Samuel maintained that it was forbidden.Babylonian Talmud Kiddushin 21b–22a (Sasanian Empire, 6th century), in, e.g., Talmud Bavli: Tractate Kiddushin: Volume 1, elucidated by David Fohrman, Dovid Kamenetsky, and Hersh Goldwurm, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1992), volume 36, pages 21b3–22a1.

Interpreting , the Mishnah taught that they would hang a transgressor for only a very short time, and then immediately untie the corpse. The Mishnah taught that leaving the corpse hanging overnight would transgress and desecrate the name of Heaven, reminding everybody of the deceased’s transgression.Mishnah Sanhedrin 6:4, in, e.g., Jacob Neusner, translator, Mishnah, pages 594–95; Babylonian Talmud Sanhedrin 46a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, volume 47, page 46a3.

The Tosafot shelanu are printed in most Talmud editions, in the column farther from the binding. The Vilna edition also includes tosafot from other collections, such as Tosafot Yeshanim, Tosafot ha- Ri and Tosafot ha-Rid on a few tractates. The Piske Tosafot (decisions of the Tosafot) are printed at the end of each tractate. Complete sets of the Tosafot ha-Rosh and the Tosafot of Rabbi Peretz are published separately, as are individual volumes from the Tosafot Yeshanim and a few others.

Babylonian Talmud Sanhedrin 2a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 2a. Rav Aha bar Jacob argued for an interpretation of the words "that they may stand there with you" with regard to the 70 judges in . Rav Aha bar Jacob argued that the words "with you" implied that the judges needed to be "like you"—that is, like Moses—in unblemished genealogical background.

According to this Baraita, some say the report in that Eldad and Medad remained in the camp meant that their lots — marked "elder" — remained in the urn, as Eldad and Medad were afraid to draw their lots. Other prospective elders drew the two blank lots, so Eldad and Medad were thus selected elders.Babylonian Talmud Sanhedrin 17a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 17a.

The Rabbis discussed why, in the words of , God spoke to Moses "in wilderness." Rava taught that when people open themselves to everyone like a wilderness, God gives them the Torah.Babylonian Talmud Nedarim 55a (Sasanian Empire, 6th century), in, e.g., Talmud Bavli: Tractate Nedarim: Volume 2, elucidated by Eliezer Herzka, Asher Dicker, Nasanel Kasnett, Noson Boruch Herzka, Reuvein Dowek, Michoel Weiner, Mendy Wachsman, and Feivel Wahl, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volume 30, page 55a.

Babylonian Talmud Niddah 9a, in, e.g., Talmud Bavli: Tractate Niddah: Volume 1, elucidated by Hillel Danziger, Moshe Zev Einhorn, and Michoel Weiner, edited by Yisroel Simcha Schorr and Chaim Malinowitz, (Brooklyn: Mesorah Publications, 1996), volume 71, page 9a3. It was taught in a Baraita that Rabbi Eleazar interpreted the words of , "And surely your blood of your lives will I require," to mean that God will require retribution (in the Afterlife) from those who shed their own blood (by committing suicide).

Rava replied that the Israelites walked in integrity, for speaks of the Jews when it says, "The integrity of the upright shall guide them." But of others, who walked in perversity, says, "but the perverseness of the treacherous shall destroy them."Babylonian Talmud Shabbat 88a–b, in, e.g., Talmud Bavli: Tractate Shabbos: Volume 3, elucidated by Yosef Asher Weiss, Michoel Weiner, Asher Dicker, Abba Zvi Naiman, Yosef Davis, and Israel Schneider, edited by Yisroel Simcha Schorr, volume 5, pages 88a–b.

And a Tanna taught before Rav Nachman that when one vexes one's father and mother, God considers it right not to dwell among them, for had God dwelt among them, they would have vexed God.Babylonian Talmud Kiddushin 30b–31a, in, e.g., Koren Talmud Bavli: Kiddushin, commentary by Adin Even-Israel (Steinsaltz), volume 22, pages 162–63. Chapter 9 of Tractate Sanhedrin in the Mishnah and Babylonian Talmud interpreted the laws of murder in (20:13 in NJPS) and (5:17 in NJPS).

The Epistle of Eugnostos is one of many Gnostic tractates from the Nag Hammadi library, discovered in Egypt in 1945. The Nag Hammadi codices contain two full copies of this tractate. The epistle was a familiar literary convention of Antiquity; it is not to be supposed that this essay is an actual letter written by a man named Eugnostos ("right thinking", sometimes Eugnostus). The text is devoid of any specifically Christian themes or associations, and simply describes the esoteric cosmology of the gnostics.

Bava Metzia (Talmudic Aramaic: בבא מציעא, "The Middle Gate") is the second of the first three Talmudic tractates in the order of Nezikin ("Damages"), the other two being Bava Kamma and Bava Batra. Originally all three formed a single tractate called Nezikin (torts or injuries), each Bava being a Part or subdivision. Bava Metzia discusses civil matters such as property law and usury. It also examines one's obligations to guard lost property that have been found, or property explicitly entrusted to him.

While the Bet Habechirah is extant for all of Talmud, we only have the Yad Ramah for Tractates Sanhedrin, Baba Batra and Gittin. Like the commentaries of Ramban and the others, these are generally printed as independent works, though some Talmud editions include the Shittah Mekubbetzet in an abbreviated form. In later centuries, focus partially shifted from direct Talmudic interpretation to the analysis of previously written Talmudic commentaries. These later commentaries are generally printed at the back of each tractate.

The Neoplatonic philosopher Plotinus addressed within his works Gnosticism's conception of the Demiurge, which he saw as un- Hellenic and blasphemous to the Demiurge or creator of Plato. Plotinus, along with his teacher Ammonius Saccas, was the founder of Neoplatonism.John D. Turner. Neoplatonism. In the ninth tractate of the second of his Enneads, Plotinus criticizes his opponents for their appropriation of ideas from Plato: Of note here is the remark concerning the second hypostasis or Creator and third hypostasis or World Soul.

Hayes attended Harvard University and received her B.A. summa cum laude in the Study of Religion in 1984. She continued her education at the University of California, Berkeley, (including an exchange year at the Hebrew University in Jerusalem) earning first an M.A. in 1988, and her PhD in 1993. Her PhD dissertation, "Between the Babylonian and Palestinian Talmuds: Accounting for Halakhic difference in selected Sugyot from tractate Avodah Zarah" sought to compare and account for halakhic differences between the two Talmuds.

Rabbi Johanan (or some say Rava) interpreted "it is not in heaven" to mean that the Torah is not to be found among the arrogant. And Rabbi Johanan interpreted "neither is it beyond the sea" to mean that it is not to be found among traveling merchants and business people.Babylonian Talmud Eruvin 54b–55a, in, e.g., Talmud Bavli: Tractate Eruvin: Volume 2, elucidated by Yisroel Reisman and Michoel Weiner, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1991), volume 8, pages 54b–55a.

The first chapter of the Babylonian Talmud tractate Horayot deals with controversies regarding mistaken rulings of the court. The first Mishnah in Horayot discusses the authority of the sages and the responsibility to act autonomously and not follow a misguided ruling. A sage who is expert in halakha and knows that the court was mistaken in its ruling, should not follow a misguided ruling of the court and perform a forbidden action. This applies to an individual who has great understanding of halakha.

In Brisker yeshivas, the tractates studied deviate from the tractates popular in most yeshivas. Most yeshivas learn the Talmudic laws of money, property, marriage, and divorce. In Brisk, there is a greater tendency toward Kodashim tractates, as well as Nazir and Sotah (more ritually oriented) tractates in Nashim. Rabbi Joseph B. Soloveitchik is noted for a tendency to study tractates in Seder Moed, a tendency formalized by Yeshiva University's decision to learn a tractate from Seder Moed every four years.

A prolific author of numerous self-published books, pamphlets, newspapers and journals, Shapotshnick published in 1908 an 80-page treatise on the kabbalistic meanings of the name of God, entitled "Kedushas H-Shem". His most famous publication, "Shass ha-gadol she-bi-gedolim," was published in 1919. It consisted of one volume of the Talmud—tractate Berakhot—and was the largest rabbinic book ever published. Shapotshnick was regarded as a miracle worker, reportedly curing a number of sick people, Jews and non-Jews.

The female guardian of these idols, usually the reigning queen, served as a priestess (apkallatu, in Assyrian texts) who communed with the other world. There is also evidence that the Qedar worshipped al-Lat to whom the inscription on a silver bowl from a king of Qedar is dedicated. In the Babylonian Talmud, which was passed down orally for centuries before being transcribed c. 500 AD, in tractate Taanis (folio 5b), it is said that most Qedarites worshiped pagan gods.

The Pharisaic understanding was that the value of an eye was to be paid by the perpetrator.Babylonian Talmud tractate Bava Kamma Ch. 8 In the Sadducees' view the words were given a more literal interpretation, in which the offender's eye would be removed.Encyclopaedia Judaica s.v. "Sadducees" The sages of the Talmud see a direct link between themselves and the Pharisees, and historians generally consider Pharisaic Judaism to be the progenitor of Rabbinic Judaism, that is normative, mainstream Judaism after the destruction of the Second Temple.

Kil'ayim (or Klayim) (, lit. "mixture," or "diverse kinds") are the prohibitions in Jewish law which proscribe the planting of certain mixtures of seeds, grafting, the mixing of plants in vineyards, the crossbreeding of animals, the formation of a team in which different kinds of animals work together, and the mixing of wool with linen in garments. The prohibitions are derived from the Torah in and , and the Mishnah in tractate Kilayim, which has a Gemara in the Jerusalem Talmud, further elaborates on the applicable circumstances.

As the substance of the tractate has been incorporated in later works on orthography, the Masorah, and the liturgy, only a few points peculiar to it need be mentioned here. In 1:13 occurs the maxim "He who cannot read is not allowed to write." Custodians seem to be mentioned in 2:12.Based on Yerushalmi Megillah 1:9; compare Machzor Vitry, p. 689, note The first notice in Jewish literature of the codex in contradistinction to the scroll occurs in 3:6,Compare Machzor Vitry p.

Targum Yonathan and Targum Yerushalmi to Bereishith 14:18–20. Talmud Bavli to tractate Nedarim 32b et al. In Christianity, according to the Epistle to the Hebrews, Jesus Christ is identified as "High priest forever in the order of Melchizedek", and so Jesus assumes the role of High Priest once and for all. It is speculated that the story of Melchizedek is an informal insertion into the narration, possibly inserted in order to give validity to the priesthood and tithes connected with the Second Temple.

The concept of the "Temple Mount" gained prominence in the first century CE, after the destruction of the Second Temple. Although the term "Temple Mount" was first used in the Book of Micah (4:1) – literally as "Mount of the House" – it was not used again until approximately one thousand years later. The term was not used in the New Testament. The term was used next in the Talmud's Tractate Middot (1:1–3, 2:1–2), in which the area was described in detail.

According to Jewish tradition, the leaves of Atriplex halimus (orache), known in Mishnaic Hebrew as leʻūnīn (),Mishnah, with Maimonides' Commentary, Tractate Kilaim 1:3, Mossad Harav Kook edition, vol. 1, Jerusalem 1963. and in biblical Hebrew (see: ) as maluaḥ (),Mistranslated as "mallows" in the King James Bible and as Nesseln (nettles) in the Luther Bible is said to be the plant gathered and eaten by the poor people who returned out of exile (in circa 352 BCE) to build the Second Temple.Babylonian Talmud, Kiddushin 66a, RASHI ibid.

Ezra is traditionally credited with initiating the modern custom of reading thrice weekly in the synagogue. This reading is an obligation incumbent on the congregation, not an individual, and did not replace the Hakhel reading by the king. The reading of the Law in the synagogue can be traced to at least about the 2nd century BCE, when the grandson of Sirach refers to it in his preface as an Egyptian practice. Torah reading is discussed in the Mishna and Talmud, primarily in tractate Megilla.

Babylonian Talmud Bava Batra 89a, in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 2, elucidated by Yosef Asher Weiss, volume 45, page 89a2. Reading , Rabbi Levi taught that blessed actions bless those who are responsible for them, and cursed actions curse those who are responsible for them. The Midrash interpreted the words of , "A perfect and just weight you shall have," to mean that if one acts justly, one will have something to take and something to give, something to buy and something to sell.

The reversion to the Roman communion of his old friend Crotus led to his mordant Responsio amici (1532, anon.) to the Apologia (1531) of Crotus. He took his part in the theological disputations of the time, at Marburg (1529), the Concordia at Wittenberg (1536), the Convention at Schmalkalden (1537), and the discussions at Hagenau and Worms (1540). His tractate (1542) against the permission of bigamy in the case of Philip of Hesse was not allowed to be printed (the manuscript is in the University of Heidelberg library).

Seemingly, the expression was first used in the Baraita on the Thirty-two Rules, which is traditionally attributed to Eliezer ben Jose (a 2nd-century tanna).Baraita on the Thirty-two Rules, rules 31 and 32. This work is printed after Kitzur Klalei HaTalmud at the end of Tractate Berachot in the Vilna Shas. However, according to modern scholar Moshe Zucker, this work was in fact only written in the 10th century.Moshe Zucker, "LePitaron Baayat 32 Middot uMishnat R' Eliezer", PAAJR 23 (1954), p.

The first page of the Vilna Edition of the Babylonian Talmud, Tractate Berachot, folio 2a. The main text in the middle is the text of the Talmud itself. To the right, on the inner margin of the page, is Rashi's commentary; to the left, on the outer margin, the Tosafot The Tosafot, Tosafos or Tosfot () are medieval commentaries on the Talmud. They take the form of critical and explanatory glosses, printed, in almost all Talmud editions, on the outer margin and opposite Rashi's notes.

321 and was probably compiled from notes taken by the bishop's subordinates and then worked into a tractate that was designed to present the bishop's case in the best light. It was probably composed during the 1090s when St-Calais was engaged in an effort to regain the favour of King William after his return from the sentence of exile he received at the trial. This work is the earliest surviving detailed contemporary report of an English state-trial.Poole Domesday Book to Magna Carta pp.

Shabbat is considered a festive day, when a Jew is freed from the regular labors of everyday life, can contemplate the spiritual aspects of life, and can spend time with family. Orthodox and some Conservative authorities rule that there are 39 prohibited activities of work (referred to as "melakhot"), such as turning electric devices on or off, driving cars, and more, during the Shabbat, as listed in Mishnah Tractate Shabbat.Neulander, Arthur. (1950). The Use of Electricity on the Sabbath. Proceedings of the Rabbinical Assembly 14:165-171.

Alternatively, Rav Hisda said (or some say it was taught in a Baraita) that the words, "and the Lord built the rib," teach that God built Eve after the fashion of a storehouse, narrow at the top and broad at the bottom so as to hold the produce safely. So Rav Hisda taught that a woman is narrower above and broader below so as better to carry children.Babylonian Talmud Berakhot 61a, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, et al.

Cain leads Abel to death (watercolor circa 1896–1902 by James Tissot) Rav taught that the evil inclination resembles a fly, which dwells between the two entrances of the heart, as says, "Dead flies make the ointment of the perfumers fetid and putrid." But Samuel said that the evil inclination is a like a kind of wheat (, chitah), as says, "Sin (, chatat) couches at the door."Babylonian Talmud Berachot 61a, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, et al.

The Talmudic Sages therefore mandated that one must answer amen at the completion of a blessing outside of the Temple, comparable to the barukh shem that was used in the Holy Temple.See Tractate Brachot 63a and associated commentary of Rashi, which state that barukh shem was used not only as a response to the recital of the Tetragrammaton, but also whenever one heard a blessing within the Temple. However, while "barukh shem is an expression of praise and honour, amen is an affirmation of belief."Forst, Binyomin.

Michael Hogan. 2008. Volubilis: Ancient settlement in Morocco, The Megalithic Portal, ed. Andy Burnham (in present-day Morocco) has been dated to the middle of the first millennium BC. Emmer wheat may be one of the grains mentioned in ancient rabbinic literature as one of the five grains to be used by Jews during Passover as matzah (that is, kept from leavening, even accidental).Mishnah, Tractate Pesahim 2:5 However, this depends on the meaning of the Hebrew term shibboleth shu'al, which is uncertain and debated.

Rabbi Johanan interpreted the words of , "Blessed shall you be when you come in, and blessed shall you be when you go out," to mean that your exit from the world would be as your entry to it — and just as you entered the world without sin, so would you leave it without sin.Babylonian Talmud Bava Metzia 107a, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox-Ashrei, et al., volume 43, page 107a; see also Deuteronomy Rabbah 7:5, in, e.g.

According to the Talmud, it is a commandment (mitzvah) to honor a rabbi and a Torah scholar, along with the elderly, as it is written in Leviticus 19:32, "Rise up before the elderly, and honor the aged."See Talmud Kidushin daf 30–40, Bava Metziah 33a, Rambam's Mishneh Torah tractate Hilkhot Talmud Torah 5:7 One should stand in their presence and address them with respect.Maimonides, Hilchot Talmud Torah 5:7. Kohanim (priests) are required to honor rabbis and Torah scholars like the general public.

But the Red Cow (as well as the bull and the scapegoat) did not itself render unclean clothes with which it came in contact. The Mishnah imagined the clothing saying to the person: "Those that render you unclean do not render me unclean, but you render me unclean."Mishnah Parah 8:3, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 1025. Tractate Oholot in the Mishnah and Tosefta interpreted the laws of corpse contamination in Mishnah Oholot 1:1–18:10, in, e.g.

The child responded, "I will lay my vengeance upon Edom by the hand of my people Israel" (Ezekiel 25:14).Ezekiel 25:14 Nero became terrified, believing that God wanted the Second Temple to be destroyed, but that he would punish the one to carry it out. Nero said, "He desires to lay waste His House and to lay the blame on me," whereupon he fled and converted to Judaism to avoid such retribution.Talmud, tractate Gitin 56a-b Vespasian was then dispatched to put down the rebellion.

Rosh Hashanah () is the name of a text of Jewish law originating in the Mishnah which formed the basis of tractates in both the Babylonian Talmud and the Jerusalem Talmud of the same name. It is the eighth tractate of the order Moed. The text contains the most important rules concerning the calendar year, together with a description of the inauguration of the months, laws on the form and use of the shofar and laws related to the religious services during the Jewish holiday of Rosh Hashanah.

Babylonian Talmud Berakhot 60a, in, e.g., Koren Talmud Bavli: Tractate Berakhot, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2012), volume 1, page 388. The Gemara taught that the words "eye for eye" in meant pecuniary compensation. Rabbi Simon ben Yohai asked those who would take the words literally how they would enforce equal justice where a blind man put out the eye of another man, or an amputee cut off the hand of another, or where a lame person broke the leg of another.

In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 68–69. Tractate Sukkah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Sukkot in and and and Mishnah Sukkah 1:1–5:8. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 279–91. Tosefta Sukkah 1:1–4:28. In, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, volume 1, pages 567–84. Jerusalem Talmud Sukkah 1a–33b.

But Rabbi Judah said that on Rosh Hashanah, the blast was made with a ram's horn shofar, while on jubilee the blast was made with an antelope's (or some say a goat's) horn shofar.Mishnah Rosh Hashanah 3:5, in, e.g., Jacob Neusner, translator, Mishnah, page 304; Babylonian Talmud Rosh Hashanah 26b, in, e.g., Talmud Bavli: Tractate Rosh Hashanah, elucidated by Abba Zvi Naiman, Israel Schneider, Moshe Zev Einhorn, and Eliezer Herzka, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 18, page 26b.

Pomegranate, firstfruit of the season. In Ancient Israel, the First-fruits () or Bikkurim () were a type of offering that were akin to, but distinct from, terumah gedolah. While terumah gedolah was an agricultural tithe, the First- fruits, discussed in the Bikkurim tractate of the Talmud, were a sacrificial gift brought up to the altar (Bikkurim 3:12). The major obligation to bring First Fruits (henceforth Bikkurim) to the Temple began at the festival of Shavuot and continued until the festival of Sukkot (Bikkurim 1:6).

There were rabbis who had to travel far away for medical attention, and they would give off Yeshiva days to accommodate this need.Oholei Torah pp. 281-282 As the value for recreation time spread during the modern era, Yeshivas followed suit and slowly began to tolerate such an idea. Lithuanian Yeshivas were known to begin the Zman with a ceremonial opening, in which all of the Yeshiva’s rabbis would gather to hear a Shiur Petichah (opening lecture) about the tractate to be studied that Zman.

These 'Realia' are written by contemporary authorities on subjects such as specific customs, philology, law, flora and fauna, often accompanied by illustrations. Notes on the Tannaim and Amoraim are also given here, as and when these Sages figure in the text. The Talmud El Am edition contains Tractate Berakhot, chapters from Bava Metzia (Hammaphqid and Hazzahav), and the halachic section of the opening chapter of Kiddushin (29 Talmudic pages). Hazzahav adds the Jerusalem Talmud – edited by Rabbi Professor Daniel Sperber - at the end of the Babylonian text.

The last question "was fatal once it was tactfully explained to the jury. Baba Batra is a tractate of the Talmud, quite well known to scholars, students, and many Jewish laymen." A Tsarist secret police agent would later report on Pranaitis' testimony, saying: > Cross-examination of Pranaitis has weakened the evidential value of his > expert opinion, exposing lack of knowledge of texts and insufficient > knowledge of Jewish literature. Because of his amateurish knowledge and lack > of resourcefulness, Pranaitis' expert opinion is of very low value.

First page of the Babylonian Talmud, tractate Berachot Rabbinic tradition divides its historical development into distinct eras. According to traditional interpretation, scholars in one era within Halachic development (legal codification of Jewish observance) do not challenge the rulings of previous-era scholars. Chazal is an acronym for "Chachameinu Zichronam Livracha" ("Our Sages may their memory be blessed"). In Rabbinic writings this refers to all Sages of the Talmud and other Rabbinic literature commentators, from the times of the Second Temple of Jerusalem until the 6th century.

The tractate consists of eight chapters and has a Gemara (rabbinical analysis of and commentary on the Mishnah) only in the Jerusalem Talmud. Chapters 1-4 deal with the obligation of Pe'ah. The end of chapter 4 and most of chapter 5 concern the laws of leket; the end of chapter 5 to the beginning of chapter 7 deals with the laws of shechicha. Chapters 7 and 8 discuss the laws of peret and olelot, followed by the laws of ma'aser ani and tzedakah (charity).

Noting that reported the generations from Joseph to the daughters of Zelophehad, the Sifre taught that the daughters of Zelophehad loved the Land of Israel just as much as their ancestor Joseph did (when in he extracted an oath from his brothers to return his body to the Land of Israel for burial).Sifre to Numbers 133 (Land of Israel, circa 250–350 CE), in, e.g., Sifré to Numbers: An American Translation and Explanation, translated by Jacob Neusner (Atlanta: Scholars Press, 1986). Chapter 8 of tractate Bava Batra in the Mishnah and Babylonian Talmud and chapter 7 of tractate Bava Batra in the Tosefta interpreted the laws of inheritance in and Mishnah Bava Batra 8:1–8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 574–76; Tosefta Bava Batra 7:1–18 (Land of Israel, circa 250 CE), in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 2, pages 1126–30; Babylonian Talmud Bava Batra 108a–39b, in, e.g., Talmud Bavli, elucidated by Yosef Asher Weiss, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1994), volumes 45–46, pages 108a–39b.

Orach Chaim:695 (Beit Yosef) A Nazirite voluntarily takes a vow to abstain from grapes or any of their byproducts (including wine), he refrains cutting the hair on his head, and he may not become ritually impure by contact with corpses or graves.Verses 3-8 in . While one motivation for becoming a Nazirite may be a reaction to "risky behaviors" associated with alcohol abuse (Tractate Sotah, BT 2a), the term of the vow of the Nazirite is ordinarily a fixed term, with grapes and wine again permitted at the end of the term.

His first psychiatric imprisonments took place in 1949 for "anti-Soviet poetry", in 1959 for smuggling abroad samizdat, including his Свободный философский трактат (Free Philosophical Tractate), and again in 1968. Esenin-Volpin graduated from Moscow State University with a “candidate” dissertation in mathematics in the spring of 1949. After graduation, Volpin was sent to the Ukrainian city of Chernovtsy to teach mathematics at the local state university. Less than a month after his arrival in Chernovtsy he was arrested by the MGB, sent on a plane back to Moscow, and incarcerated in the Lubyanka prison.

In classic Jewish thought, there are various definitions of a tzadik. According to Maimonides (based on Tractate Yevamot of the Babylonian Talmud 49b-50a): "One whose merit surpasses his iniquity is a tzadik".Mishneh Torah, Sefer Madda, Laws of Repentance 3:1 According to the Hasidic Tanya the true title of tzadik denotes a spiritual description of the soul. Its true meaning can only be applied to one who has completely sublimated their natural "animal" or "vital" soul inclinations into holiness, so that they experience only love and awe of God, without material temptations.

He always took the Talmudic tractate of Niddah with him and tried to learn all 72 folio-pages during the flight. He was known for never wasting a minute, using the time he spent walking or driving to yeshiva immersed in Torah study. According to his driver, Asa Wittow, he always sat with a Torah book in front of him, even at a wedding, and propped a Mishnah Berurah on the shelf above his kitchen sink while he washed dishes. He was also famous for wearing many layers of tzitzit.

Scéla Conchobair maic Nessa (Scéla Conchobuir meic Nessa) or the Tidings of Conchobar mac Nessa is a title invented by Whitley Stokes, "The tractate which I have entitled 'Scéla Conchobair maic Nessa is found in the Book of Leinster (p.106a of the facsimile)" for a short prose piece from the Ulster Cycle preserved in the 12th-century manuscript, the Book of Leinster. It is interpolated with lore not found elsewhere regarding the branches (halls) of the Ulster court at Emain Macha and the shields of the Ulstermen.

Ashlag reputedly studied Kabbalah from the age of seven, hiding pages from the book Etz Chaim "The Tree of Life" by Isaac Luria in the Talmudic tractate he was meant to be studying. At the age of twelve, he studied the Talmud independently. By nineteen, Ashlag's knowledge of the Torah was profound enough for the rabbis of Warsaw to confer upon him the title of rabbi. During this period he worked as a judge in the court of the Warsaw rabbis and also gained experience as a teacher for training judges for Jewish courts.

Mesorah has a line of Mishnah translations and commentaries, and a line of Babylonian Talmud translations and commentaries, The Schottenstein Edition of The Talmud Bavli ("Babylonian Talmud"). The set of Talmud was completed in late 2004, giving a 73 volume English edition of the entire Talmud. This was the second complete translation of the Talmud into English (the other being the Soncino Talmud published in the United Kingdom during the mid-twentieth century). The first volume, Tractate Makkos, was published in 1990, and dedicated by Mr. and Mrs.

Mercaz HaTorah places the study of the Babylonian Talmud at the core of its curriculum. The vast body of post-Talmudic literature and commentary is analysed as the foundation of halakha (Jewish law). The classic commentaries of Rashi, Tosafot, Nachmanides, Rashba, and Ritva, in addition to Medieval codifiers such as Maimonides, Ran, Rosh, and Rif are all considered. To facilitate the student’s Talmudic progress, Mercaz HaTorah has adopted a learning pattern where each academic term highlights a specific Talmudic tractate or segment, which is uniformly studied by the entire student body.

The variations in study levels depend upon the year of study the student is in, and whether the course constitutes a survey or an intensive study of the tractate. During the first year, students begin with the Hebraic and Aramaic readings in the structure and style of Talmudic argumentation, as well the interpretive points of the classic commentaries. Second year students acquire mastery of textual readings. The complexities of the Talmudic style, the articulation of the argumentative process and the conclusive decisions of these texts are explored in depth.

With 2,711 pages in the Talmud, one Daf Yomi cycle takes about 7 years, 5 months. The completion of each tractate is typically celebrated with a small siyum, and the completion of the entire cycle is celebrated at an event known as the Siyum HaShas. Daf Yomi can be studied alone, with a chavrusa (study partner), in a daily shiur (class) led by a rabbi or teacher, via a telephone shiur, CD- ROM, or audio and online resources. Typically, Daf Yomi shiurim are held in synagogues, yeshivas, and offices.

It is characteristic that the only book known to be printed during its author's lifetime was the "Nofet Ẓufim" of Judah b. Jehiel (9), one of the few Hebrew works showing the influence of the Renaissance. It is doubtful whether Landau's "Agur" was issued during the author's life-time, though it may have been printed with the aid of his son Abraham, who was a compositor in Naples at the time. Very few works went into a second edition, Maḥzor Romi (36, 42, 95) and the tractate Beẓah (30, 90) being the chief exceptions.

His complete knowledge and understanding of the requirements of mitzvot, would never impel him to render halachic decisions for others, because he did not want to assume such a great responsibility. Rabbi Rabinowitz organized lectures in his own home to assist students who were finding the transition from the mechina (preparatory school), to the yeshiva proper, a difficult one. He also arranged lectures at his home on the subjects found in the second half of the Talmudic Tractate being studied in the yeshiva, which was not lectured on by the faculty.

The woman commits suicide in this rendition of the story: she "also went up on to a roof and threw herself down and was killed".Babylonian Talmud: Tractate Gittin Folio 57. Other versions of the story are found in 4 Maccabees (which suggests that the woman might have thrown herself into the flames, 17:1) and Josippon (which says she fell dead on her sons' corpses). ;63 BCE: 12,000 Jews die and many more are sent into the diaspora as a result of Pompey's conquest of the East.

R. Nathan permitted to eat the aftergrowths of legumes (pulse) and grain, since, according to him, there was an abundance of provisions all year-round, both in grain and in pulse; when one harvest ended, the other harvest began, and there was never any need to gather-in the aftergrowths of these plantings because of a want or shortage of food, excepting only vegetables. Even so, aftergrowths of grain could only be collected in an irregular fashion and without the aid of a sickle. (, s.v. Tractate Shevi'it, chapter 9).

This lack of system, however, is not the result of careless copying or other negligence, but is due to the nature of the tractate's redaction; for it is a composite of at least three works, and the systematic order of the earlier part has evidently been disarranged by interpolations. In its present form the tractate is intended more for Torah readers and hazzanim than for scribes: it is in great part confined to ritual laws, although it must be borne in mind that the same person doubtless combined the functions of scribe and reader.

The first page of the Vilna Edition of the Babylonian Talmud, Tractate Berachot, folio 2a., with the word "Me-ematai" in the box at the top Many books in the Hebrew Bible are named in Hebrew using incipits. For instance, the first book (Genesis) is called Bereshit ("In the beginning ...") and Lamentations, which begins "How lonely sits the city...", is called Eykha ("How"). A readily recognized one is the "Shema" or Shema Yisrael in the Torah: "Hear O Israel..." – the first words of the proclamation encapsulating Judaism's monotheism (see beginning Deuteronomy 6:4 and elsewhere).

With 2,711 pages in the Talmud, one Daf Yomi cycle takes about 7 years, 5 months. The completion of each tractate is typically celebrated with a small siyum, and the completion of the entire cycle is celebrated at an event known as the Siyum HaShas. Daf Yomi can be studied alone, with a chavruta (study partner), in a daily shiur (class) led by a rabbi or teacher, via a telephone shiur, CD-ROM, or audio and online resources. Typically, Daf Yomi shiurim are held in synagogues, yeshivas, and offices.

He was licensed to instruct boys in the diocese of London in Latin grammar on 24 April 1669, having subscribed to the Thirty-Nine Articles. He also translated from the Latin Theodore Mundanus's response to Edmund Dickinson "concerning the Quintessence of the Philosophers" (1686). In 1696, another translation of his, Centrum Naturae Concentratum, or, The Salt of Nature Regenerated, was published. This was based on "The center of nature concentrated, or, Ali Puli his tractate of the regenerated salt of nature", ascribed to an "Asian moor" who had converted to Christianity called Ali Puli.

This hypothesis explains why the generators of the "chambers" portion of the Heikhalot literature make "Ishmael ben Elisha" the major protagonist of their writings even though this Rabbi Ishmael was not directly mentioned in the Bavli's account (in the Gemara to tractate Khaggigah) of "The Work of the Chariot". Solomon Judah Loeb Rapoport in Igrot Shir suggests that Metatron is a combination of two Greek words which mean to "change" and "pass away" referring to Chanoch (Enoch) who "changed" into an angel and "passed away" from the world.

The most well known of such statements is from the Midrash—the collection of exegesis of Torah taught by Rabbinical Sages of the post-temple era—in Bamidbar Rabbah 13:15, which explains that there are "seventy faces to Torah" (shivim panim la-Torah) . This perplexing statement is generally understood to mean that the nature of the Torah's truth is multifaceted. Similarly, the Babylonian Talmud states regarding a legal debate that "these and these are the words of the living Lord";Babylonian Talmud, Vilna Edition. Tractate Eruvin 13b. Print.

The first obligation that was incumbent upon an Israelite or Jew was to separate from his harvested grain, such as wheat, barley, or spelt, wine (including unpressed grapes) and oil (including unpressed olives) the one-fiftieth portion of these productsMordecai Yehudah Leib Sachs and Yosef Qafih (ed), Perush Shishah Sidrei Mishnah (A Commentary on the Six Orders of the Mishnah), s.v. Tractate Ma'aser Rishon, appended at the end of the book: The Six Orders of the Mishnah: with the Commentaries of the Rishonim, vol. 2, pub. El ha-Meqorot: Jerusalem 1955, p.

The goods donated from the other Israelite tribes were their source of sustenance. They received from "all Israel" a tithe of food or livestock for support, and in turn would set aside a tenth portion of that tithe (known as the Terumat hamaaser) for the priests. The tractate Ma'aserot of the Mishna and of the Jerusalem Talmud formulates the Jewish religious law for the types of produce liable for tithing as well as the circumstances and timing under which produce becomes obligated for tithing during each of the six years of the tithing cycle.

The expression comes from the Aramaic expression stated by Rabbah in the Babylonian Talmud, Tractate Megilla: "It is the duty of a man to mellow himself ... on Purim until he cannot tell the difference between 'cursed be Haman' and 'blessed be Mordecai'." This means that people should drink on Purim until he reaches a state of not being able to distinguish between the evil Haman and the blessed Mordecai. Among the other submitted suggestions were Hayim Nahman Bialik's entry "Pura", Tchernichovsky's entry "Astoret" and Avraham Shlonsky's entry "Tzahalula".

Rabbi Moshe Shmuel Glasner (1856–1924), a Hungarian Talmudic scholar and communal leader, served as chief rabbi of Klausenburg (Kolozsvár in Hungarian, Cluj in Romanian) from 1877 to 1923. In 1923 he left Klausenburg for Jerusalem where he resided until his death in 1924. He is best known as the author of Dor Revi'i, a classic commentary on the tractate Hullin, and as a supporter of Zionism and a founder of Mizrachi. His father was Rabbi Avraham Glasner (1825–1877), who preceded him as chief rabbi of Klausenburg, and was his only teacher.

Dayan Hillman authored many scholarly works, including a 20-volume commentary on every tractate of the Babylonian and Jerusalem Talmuds, as well as on the Mishnaic Orders Zeraim and Taharos and on the Rambam and Sifra, entitled Or Hayashar (London, Jerusalem). He also published novellae on the Tanakh and a book of his sermons and orations. Among the other writings of this outstanding figure were manuscripts on the Talmudic tractates Zevachim, Arakhin and Temura—all in the Order of Kodshim—and responsa on all four sections of the Shulchan Aruch.

Babylonian Talmud, Tractate Shabbat 21b As the Maccabees searched for pure oil to light the menorah with, they found just one cruse of pure oil which still had the seal of the High Priest, the symbol of pure oil. This cruse contained just enough pure oil to keep the menorah lit for one day. In order to make pure oil however, individuals making the oil must be in a state of spiritual purity. Being soldiers returning from the battlefield, the Maccabees were deemed impure, and therefore could not make pure oil.

Vilna Edition of the Babylonian Talmud, Tractate Berachot, folio 2a. Originally, Jewish scholarship was oral. Rabbis expounded and debated the law (the written law expressed in the Hebrew Bible) and discussed the Tanakh without the benefit of written works (other than the biblical books themselves), though some may have made private notes ('), for example of court decisions. This situation changed drastically, however, mainly as the result of the destruction of the Jewish commonwealth in the year 70 CE and the consequent upheaval of Jewish social and legal norms.

The name could be given a Hellenic twist by linking it with machia, "battle", but M.C. AstourAstour, Hellenosemitica: an ethnic and cultural study in West Semitic impact on Mycenaean Greece 1967:195, noted by Karl Kerenyi, Dionysos: Archetypal image of indestructible life 1976:146 note 44. recommended a derivation from a Northwest Semitic word, represented by the Hebrew šimah, "made to rejoice".Semachos, as a plural of simchah, "joyous occasion", appears in the euphemistically titled Talmudic Tractate Semachos, which deals with customs of death and mourning. Dionysus was welcomed by the women of Semachos' oikos.

The group of people who hold a Passover Seder together is referred to in the Talmud (tractate Pesachim) as a chavurah (group). In the Far East, for example, Chabad-Lubavitch emissaries regularly conduct Seders for hundreds of visiting students, businesspeople and Jewish travelers. The Chabad Seder in Kathmandu regularly attracts more than 1,200 participants. In 2006, the Federation of Jewish Communities of the CIS and Baltic Countries organized over 500 public Seders throughout the Former Soviet Union, led by local rabbis and Chabad rabbinical students, drawing more than 150,000 attendees in total.

William de St-Calais pictured in an 11th-century illuminated copy of St Augustine's Commentary on the Psalter. St-Calais is the central figure, and the manuscript's scribe is at his feet. The trial De Iniusta details took place at Salisbury in November 1088, and concerned St-Calais' equivocal actions in the revolt against King William II's rule that had taken place earlier in the year. The work is one of the primary sources for the early part of King William II's reign,Offler "Tractate" English Historical Review p.

Babylonian Talmud Pesachim 2a, in, e.g., Talmud Bavli: Tractate Pesachim: Volume 1, elucidated by Abba Zvi Naiman, Eliezer Herzka, and Moshe Zev Einhorn, edited by Yisroel Simcha Schorr and Chaim Malinowitz, (Brooklyn: Mesorah Publications, 1997), volume 9, page 2a. The Rabbis taught in a Baraita that once Rabbi Joshua ben Hananiah was standing on a step on the Temple Mount, and Ben Zoma (who was younger than Rabbi Joshua) saw him but did not stand up before him in respect. So Rabbi Joshua asked Ben Zoma what was up.

The Gemara explained that it was possible for both the priest and the donor to perform the waving because the priest placed his hand under the hand of the donor and they waved the basket together.Babylonian Talmud Sukkah 47b, in, e.g., Talmud Bavli: Tractate Succah, Volume 2, elucidated by Eliezer Herzka, Noson Dovid Rabinowitch, Dovid Kamenetsky, and Michoel Weiner, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 16, page 47a. Originally, all who knew how to recite would recite, while those unable to do so would repeat after the priest.

Yemenite Jews still call it dūkeh.Yehuda Ratzaby, Dictionary of the Hebrew Language used by Yemenite Jews (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, s.v. דּוּכֵּהּ (p. 54). Among the Hebrew manuscripts held in the Vatican Library is a late 13th-century – early 14th- century copy of Tractate Sotah and the complete Seder Zera'im for the Jerusalem Talmud (Vat. ebr. 133): Berakhot, Peah, Demai, Kilayim, Sheviit, Terumot, Maaserot, Maaser Sheni, Ḥallah and Orlah (without the Mishnah for the Tractates, excepting only the Mishnah to the 2nd chapter of Berakhot).

A nazirite who becomes defiled by a corpse is obligated to start the entire nazirite period over again. In the Mishna, Queen Helena vowed to be a nazirite for seven years, but became defiled near the end of each of two of her first nazirite periods, forcing her to twice start over. She was a nazirite for a total of 21 years.Alternatively for a total of 14 years—see Mishna tractate "Nazir" 3:5 Nazirites who shave their hair are obligated to redo the last 30 days of the nazirite period.

Rabbi Samuel bar Naḥmani taught in Rabbi Jonathan's name that referred to Aaron's sons as descendants of Aaron and Moses because Moses taught them, showing that Scripture ascribes merit to one who teaches Torah to a neighbor's child as if the teacher had begotten the child.Babylonian Talmud Sanhedrin 19b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 47, page 19b. A Midrash noted that Scripture records the death of Nadab and Abihu in numerous places, including .

According to the Babylonian Talmud Tractate Yoma, the Kodesh Hakodashim is located in the center North-South but significantly to the West from an East–West perspective, with all the major courtyards and functional areas lying to its east. The Talmud supplies additional details, and describes the ritual performed by the High Priest. During the ritual, the High Priest would pronounce the Tetragrammaton, the only point according to traditional Judaism that it was pronounced out loud. According to Jewish tradition, the people prostrated themselves fully on the ground when it was said.

Ronsburg was the author of Horah Gaver (Prague, 1802), commentary on the tractate Horayot, and Ma'aseh Rav (ib. 1823), marginal notes on the Talmud, reprinted in the Prague (1830–32) edition of the Talmud and in several later ones. Under the title Sedeh Tzofim, in the Prague (1839–46) edition of the Talmud, are printed Ronsburg's notes to the Halakot of Asher ben Jehiel; the same are reprinted in Romm's Wilna edition. The following works by Ronsburg remain in manuscript (as of 1906): Pitche Niddah, (later printed by Mossad HaRav Kook) novellæ, and Sichat Chullin.

The purpose of the shamash is to adhere to the prohibition, specified in the Talmud,Tractate Shabbat 21b–23a against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah miracle. This differs from Sabbath candles which are meant to be used for illumination and lighting. Hence, if one were to need extra illumination on Hanukkah, the shamash candle would be available, and one would avoid using the prohibited lights. Some, especially Ashkenazim, light the shamash candle first and then use it to light the others.

The Talmud tractate Sanhedrin identifies two classes of rabbinical courts called Sanhedrin, a Great Sanhedrin (בית דין הגדול) and a Lesser Sanhedrin (בית דין הקטן). Each city could have its own lesser Sanhedrin of 23 judges, but there could be only one Great Sanhedrin of 71, which among other roles acted as the Supreme Court, taking appeals from cases decided by lesser courts. The uneven numbers of judges were predicated on eliminating the possibility of a tie and the last to cast their vote was the head of the court.

The practice of becoming a 'biblical' monk, is discussed in a full tractate of the Mishna and Talmud. The Talmud tells of a family 'the sons of Reichab' who never drank wine, although it is not clear if this is considered good or bad. The biblical command to sanctify the Sabbath day and other holidays has been interpreted as having three ceremonial meals which include drinking of wine, the Kiddush.The Kiddush is recited today only in the opening meal on Friday night and the main meal during the day.

The first page of the Vilna Edition of the Babylonian Talmud, Tractate Berachot, folio 2a. Shas Pollak were Jewish mnemonists who, according to the 1917 report of George Stratton in the Psychological Review, memorized the exact layout of words in more than 5,000 pages of the 12 books of the standard edition of the Babylonian Talmud. Stratton's report consists of accounts of and comments on testimonials of three eyewitnesses. Two of the eyewitnesses stated that the memorizing was related to the Talmud part, printed in the centers of the pages, and not the surrounding commentary.

In early rabbinic law however, the bal tashchit principle is understood to include other forms of senseless damage or waste. For instance, the Babylonian Talmud applies the principle to prevent the wasting of lamp oil, the tearing of clothing, the chopping up of furniture for firewood, or the killing of animals.Talmud Shabbath 67b, Tractate Hullin 7b, Kiddushin 32a The logic behind this principe is that if even in a time of war one could not destroy fruit trees, all the more so should one not destroy or waste anything under normal circumstances.

By the end of the third century the correspondence between Israel and Babylonia had become more active, and the responsa from the one to the other had become far more numerous. These rulings from rabbis in Israel seem to have been regarded as authoritative and demanding obedience; and the threat was made to Rabbi Judah ben Ezekiel, head of the Academy of Pumbedita, that a letter would be brought from "the West" (i.e., Israel) to annul his decision.Talmud, tractate Bava Batra 41b ) The same experience befell and Mar UkbaTalmud, Sanhedrin 29a and another, unnamed, judge.

Rabbi Judah taught that one may use planks for the sukkah-covering, but Rabbi Meir taught that one may not. The Mishnah taught that it is valid to place a plank four handbreadths wide over the sukkah, provided that one does not sleep under it.Mishnah Sukkah 1:6, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 280; Babylonian Talmud Sukkah 14a, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 15, page 14a.

Tractate Bikkurim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the first fruits in and and Mishnah Bikkurim 1:1–3:12, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 166–75; Tosefta Bikkurim 1:1–2:16, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Bikkurim 1a–26b, in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman.

Tractate Bava Kamma in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of damages related to oxen in 35–36, pits in men who steal livestock in crop-destroying beasts in fires in and related torts.Mishnah Bava Kamma 1:1–10:10, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 502–28; Tosefta Bava Kamma 1:1–11:18, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2, pages 951–1022; Jerusalem Talmud Bava Kamma 1a–40b, in, e.g.

Many rabbis were drawn into controversies with both Jews and non-Jews, and had to fortify their faith against the attacks of contemporaneous philosophy as well as against rising Christianity. The Mishnah (Tractate Sanhedrin xi. 1) excludes from the world to come the Epicureans and those who deny belief in resurrection or in the divine origin of the Torah. Rabbi Akiva would also regard as heretical the readers of Sefarim Hetsonim - certain extraneous writings that were not canonized - as well such persons that would heal through whispered formulas of magic.

Abba Saul designated as under suspicion of infidelity those that pronounce the ineffable name of God. By implication, the contrary doctrine may be regarded as Orthodox. On the other hand, Akiva himself declares that the command to love one's neighbor is the fundamental principle of the Torah; while Ben Asa assigns this distinction to the Biblical verse, "This is the book of the generations of man". The definition of Hillel the Elder in his interview with a would-be convert (Talmud, tractate Shabbat 31a), embodies in the golden rule the one fundamental article of faith.

Tractate Avodah Zarah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws prohibiting idolatry in (20:3–6 in NJPS) and (5:7–10 in NJPS).Mishnah Avodah Zarah 1:1–5:12, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner; Tosefta Avodah Zarah 1:1–8:8 (Land of Israel, circa 250 CE), in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner (Peabody, Massachusetts: Hendrickson Publishers, 2002); Jerusalem Talmud Avodah Zarah 1a– (Tiberias, Land of Israel, circa 400 CE), in, e.g.

Bava Kamma (Jewish Babylonian Aramaic: Bāḇā Qammā "The First Gate") is the first of a series of three Talmudic tractates in the order Nezikin ("Damages") that deal with civil matters such as damages and torts. The other two of these tractates are Bava Metzia and Bava Batra: originally all three formed a single tractate called Nezikin, each "Bava" meaning "part" or "subdivision." Bava Kamma discusses various forms of damage and the compensation owed for them. Biblical laws dealing with the cases discussed in Bava Kamma are contained in the following passages: , and .

If the things taken by robbery have undergone a change, he pays according to the value the things had at the time of the robbery (chapter 9). The last chapter considers cases in which the things taken are no longer in the hands of the robber, and concludes with the warning not to buy things suspected to be stolen. With the exception of chapter 7:7 (on certain restrictions with regard to the rearing of cattle or poultry in Palestine), there are neither halakhic nor aggadic digressions in this tractate.

Both Rabbinic tradition and scholarship ascribe this effort to Rabbi Judah HaNasi. The product of this effort, the Mishnah, is generally considered the first work of rabbinic literature. "Mishnah" is the name given to the sixty-three tractates that HaNasi systematically codified, which in turn are divided into six "orders." Unlike the Torah, in which, for example, laws of the Sabbath are scattered throughout the books of Exodus, Leviticus, and Numbers, all the Mishnaic laws of the Sabbath are located in a single tractate called Shabbat (Hebrew for "Sabbath").

The structure of the Talmud follows that of the Mishnah, in which six orders (sedarim; singular: seder) of general subject matter are divided into 60 or 63 tractates (masekhtot; singular: masekhet) of more focused subject compilations, though not all tractates have Gemara. Each tractate is divided into chapters (perakim; singular: perek), 517 in total, that are both numbered according to the Hebrew alphabet and given names, usually using the first one or two words in the first mishnah. A perek may continue over several (up to tens of) pages. Each perek will contain several mishnayot.

Mishnaic sources imply that the Beth din shel Kohanim played an active role in designating the monthly Rosh Chodesh holiday. As per the mishna in tractate Rosh HaShanah quoting an instance where . Rabbi Menachem Schneerson, in his Igrot Kodesh work explains the involvement of the Beth din shel Kohanim as the primary initiating body of the Rosh Chodesh festival due to the unique Korban that is to be brought due to the Rosh Chodesh holiday -over which the Beth din shel Kohanim would preside.Menachem Schneerson, Igrot Kodesh vol.

Unlike other tractates in the order of Zeraim, a number of essays were written on the tractate Challah. This is due to the fact that the mitzvah of dough offering is also practiced outside of Israel and during exile. In addition to the commentaries on the Mishnah and the Yerushalmi and the Rambam's rulings, the Ramban wrote Halachot (like the rulings of the Rif for the rest of the tractates), followed by Rashba and Rosh. A special place is given the Maharit Algazi's commentary on the Hilchot Challah of the Ramban.

Babylonian Talmud Yevamot 86b, in, e.g., Talmud Bavli: Tractate Yevamos: Volume 3, elucidated by Yosef Davis, Dovid Kamenetsky, Moshe Zev Einhorn, Michoel Weiner, Israel Schneider, Nasanel Kasnett, and Mendy Wachsman, edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2005), volume 25, page 86b. Interpreting , the Rabbis taught in a Baraita that since the nation numbered about 600,000 men, the chiefs of thousands amounted to 600; those of hundreds, 6,000; those of fifties, 12,000; and those of tens, 60,000. Hence they taught that the number of officers in Israel totaled 78,600.

Rabbi Hanan (or some say Rabbi Shabatai) said that this meant that judges must be as patient as Moses, who reports acted "as the nursing father carries the sucking child."Babylonian Talmud Sanhedrin 8a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, pages 8a1–2. Moses and the Messengers from Canaan (painting circa 1621–1624 by Giovanni Lanfranco) A Baraita taught that when hedonists multiplied, justice became perverted, conduct deteriorated, and God found no satisfaction in the world.

Translated by Harry Freedman and Maurice Simon, volume 4, pages 389–90. A sukkah in 1933 Berlin (photograph from the German Federal Archives) Tractate Sukkah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Sukkot in ; ; ; ; and ; .Mishnah Sukkah 1:1–5:8, in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 279–91. Tosefta Sukkah 1:1–4:28. Jerusalem Talmud Sukkah 1a–33b. Babylonian Talmud Sukkah 2a–56b. The Mishnah taught that a sukkah can be no more than 20 cubits high.

Of the earlier mentionings of cimolian earth, the mishna mentions kimonia -קימוניא- as part of a seven detergent formula used by the Jewish nation for the treatment of clothing tzoraath and niddah stains (tractate niddah, ch. 9). The Stockholm papyrus manuscript, found in 1828 in a tomb in Thebes and dated to 300 BC, describes a washing powder especially for wool. This powder was composed of aqueous soda solution, Cimolian Earth, dispersed in vinegar, slaked lime, fine clay, and caustic potash solution.ECGA (European Clay Group Association) Newsletter No.5, July 2002.

Josephus, The Jewish War (6.2.2.). Emil Schürer (q.v.) and H. St. J. Thackeray thought this high priest to be Ishmael ben Phiabi II. The account is mentioned in, both, Tractate Semachot ch 8, and in Avot de-Rabbi Nathan (38:3), where Simeon ben Gamliel is given the title of nasi, along with the dignitary title of "Rabban" ("our Master"). Before his death, he and his fellow jurists opposed the appointment of Josephus as military governor of the Galilee and sought to remove him from that post, but to no avail.

Rabbi Johanan deduced from that people who are haughty of spirit are as though they had denied the fundamental principle of God's existence. And Rav Nachman bar Yitzchak found in a prohibition for haughtiness of spirit. For Rabbi Abin said in the name of Rabbi Ilai that wherever it is stated "Beware, lest" (as it does in ) the reference is to a prohibition.Babylonian Talmud Sotah 4b–5a, in, e.g., Talmud Bavli: Tractate Sotah, elucidated by Avrohom Neuberger and Abba Zvi Naiman, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 33a, pages 4b4–5a1.

Babylonian Talmud Megillah 21a, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1991), volume 20, pages 21a3–4. Moses Destroys the Tables of the Ten Commandments (watercolor circa 1896–1902 by James Tissot) A Midrash explained why Moses broke the stone tablets. When the Israelites committed the sin of the Golden Calf, God sat in judgment to condemn them, as says, "Let Me alone, that I may destroy them," but God had not yet condemned them.

Immersion in the mikvah represents a change in status in regards to purification, restoration, and qualification for full religious participation in the life of the community, ensuring that the cleansed person will not impose uncleanness on property or its owners.Babylonian Talmud, Tractate Chagigah, p. 12 It did not become customary,. however, to immerse converts to Judaism until after the Babylonian Captivity.. This change of status by the mikvah could be obtained repeatedly, while Christian baptism, like circumcision, is, in the general view of Christians, unique and not repeatable.

This tractate focuses on the laws of the gifts of produce that are to be given to a kohen (priest) as mandated by the Torah. Terumah is the first gift that must be separated from the produce and given to the priest, as prescribed in Numbers ( and ) and Deuteronomy (). The Hebrew term terumah signifies a contribution, an offering for a sacred purpose, and more literally, something lifted up (hence the antiquated English translation, heave offering). In the Torah, the commandment applied to grain, wine and oil; the Mishna extends the scope to include all produce.

The Confusion of Tongues (engraving by Gustave Doré from the 1865 La Sainte Bible) Rabbi Hanina bar Papa taught that to enjoy this world without reciting a blessing is tantamount to robbing God, as says, "Whoever robs his father or his mother and says, 'It is no transgression,' is the companion of a destroyer", and says of God, "Is not He your father Who has gotten you?"Babylonian Talmud Berakhot 35b, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, et al., volume 2, page 35b.

Rabbi Abulafia was a prolific author. He wrote a huge book of novellae on the Talmud, entitled Peratei Peratin (Detail of Details). It followed the style of the Rif and was clearly influenced by Hai Gaon, Sherira Gaon, Joseph ibn Migash, Rashi, and Rambam. The only sections of this work that are extant are the parts on Tractates Bava Batra, Sanhedrin, Kidushin, and the part on the fourth chapter of Tractate Gittin, each of which are known as Yad Ramah ("The Upraised Hand"—a play on the acronym Ramah).

That on the Orach Chaim was published in Shklov in 1803. Ashkenazi also published his master's notes to the tractate Shekalim of the Jerusalem Talmud, with a commentary of his own, under the title Taklin Chadtin (Minsk, 1812). Later he emigrated to Ottoman Syria and became the head of the German and Polish congregations of Safed and then of Jerusalem. He was there surnamed "Ashkenazi" (the "German"), a name applied to all Jews of German extraction, in contradistinction to the Sephardim, who came originally from Spain or Portugal.

He intervened in 1606 in a controversy between John Howson and Thomas Pye as to the marriage of divorced persons. In a Latin tractate (Oxford, 1606) Burhill supported Howson's contention that marriage in such cases was unlawful, and refuted Pye's opposite arguments. His pamphlet was bound up with a second edition of Howson's Thesis. In the controversy excited by Lancelot Andrewes's Tortura Torti, a reply to Cardinal Bellarmine, Burhill contributed Responsio pro Tortura Torti contra Martinum Becanum Jesuitam, London, 1611 (against Martin Becanus; De Potestate regia et Usurpatione papali pro Tortura Torti contra Parellum Andr.

Since Tzaddi=90, which is also Mem spelled in full, the gematric > substitution may be deliberate or a blind. In Harleian Ms. 6482, titled "The > Rosie Crucian Secrets" (printed by the Aquarian Press, 1985), Dr. Rudd lists > Cimeries as the 26th spirit made use of by King Solomon. He also attributes > an angel Cimeriel to one of Dee's Enochian Ensigns of Creation, the tablet > of 24 mansions (see McLean, Treatise on Angel Magic). The earliest mention > of Chamariel is in Rossi's Gnostic tractate (see Meyer and Smith, Ancient > Christian Magic).

Tractate Negaim in the Mishnah and Tosefta interpreted the laws of skin disease in Mishnah Negaim 1:1–14:13 (Land of Israel, circa 200 CE), in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation (New Haven: Yale University Press, 1988), pages 981–1012; Tosefta Negaim 1:1–9:9 (Land of Israel, circa 250 CE), in, e.g., Jacob Neusner, translator, The Tosefta: Translated from the Hebrew, with a New Introduction (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 2, pages 1709–44. calls on the Israelites to obey God's "statutes" (, chukim) and "ordinances" (, mishpatim).

As the re'em bowed down to the king of beasts, David climbed off but was threatened by the lion. He prayed again, and an animal passed by so the lion could chase it and leave David unharmed. The Re'em is also mentioned in metaphorical terms in Tractate Zebahim 113b, saying in short that it took a tremendous miracle for one to actually survive the deluge. The association may be linked to the mythical beast Behemoth, described in other areas of Jewish mythology, aggada, and Kabbala due to the striking parallels between the two beasts.

According to the ancient rabbis, Isaiah was a descendant of Judah and Tamar,Sotah 10b and his father Amoz was the brother of King Amaziah.Talmud tractate Megillah 15a While Isaiah, says the Midrash, was walking up and down in his study he heard God saying, "Whom shall I send?" Then Isaiah said, "Here am I; send me!" Thereupon God said to him," My children are troublesome and sensitive; if you are ready to be insulted and even beaten by them, you may accept My message; if not, you would better renounce it".

Tractate Gittin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of divorce in .Mishnah Gittin 1:1–9:10, in, e.g., Jacob Neusner, translator, Mishnah, pages 466–87; Tosefta Gittin 1:1–7:13, in, e.g., Jacob Neusner, translator, Tosefta, volume 1, pages 895–923; Jerusalem Talmud Gittin 1a–53b, in, e.g., Talmud Yerushalmi: Tractate Gittin, elucidated by Gershon Hoffman, Avrohom Neuberger, Chaim Ochs, Aharon Meir Goldstein, Yehuda Jaffa, Mendy Wachsman, Abba Zvi Naiman, Shlomo Silverman, and Mordechai Smilowitz, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2016), volumes 38–39; Babylonian Talmud Gittin 2a–90b, in, e.g., Koren Talmud Bavli: Gittin, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2015), volume 21. Joseph's Brothers Raise Him from the Pit in Order To Sell Him (watercolor circa 1896–1902 by James Tissot) The Mishnah interpreted the prohibition of , "No man shall take the mill or the upper millstone to pledge," to teach that a creditor who took a mill as security for a loan transgressed a negative commandment and was guilty on account of two forbidden utensils. The Mishnah interpreted to prohibit a creditor from taking in security not only millstones, but everything employed in the preparation of food for human consumption.

Babylonian Talmud Sukkah 5a–b, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 15, pages 5a–b. Rabbi Eliezer noted that both (with regard to burning the Yom Kippur sin offerings) and (with regard to slaughtering the red cow) say "outside the camp." Rabbi Eliezer concluded that both actions had to be conducted outside the three camps of the Israelites, and in the time of the Temple in Jerusalem, both actions had to be conducted to the east of Jerusalem.

The third aliyah was led by Ezra the scribe, in 458 BCE. Around 5,000 Jews were in this wave of returnees. The Talmud mentions that Ezra was delayed in making aliyah to the Land of Israel because he had to stay alongside his Rabbi, Baruch ben Neriah, a disciple of Jeremiah and one of the leading figures among Jews, but too old and weak to travel to the Land of Israel.Babylonian Talmud: Order Moed, Tractate Megillah 16b Megilah PDF in English on page 65 of 127, (last paragraph before footnotes), see last footnote on next page also.

The Gemara also elucidates that hatred of the Jewish people is a religious animosity dating from the time when the Revelation at Sinai gave the people of Israel a faith which differentiated it from other nations. In relation to the Sabbath, the primary theme of this tractate, an aggadah relates that the Sages found the spiritual significance of the sanctity of the Sabbath in the desire to be at harmony with God as the core and essence of Judaism. Also recounted is the tradition that two angels accompany a Jew home from the synagogue on Friday evening after the evening service.

Exodus 28:6 The phrase regarding the kohanim sons of Zadok, "they shall not gird themselves with any thing that causeth sweat"Ezekiel 44:18 is interpreted in the Talmud to mean "they shall not gird themselves around the bent of the body, where sweat effuses most".Talmud, Tractate Zebachim. 18b Rabbi Judah haNasi was of the opinion that the girdle of the ordinary priest was of shatnez, but Rebbi Eleazar says it was of fine linen. The Talmud states that the high priest wore a linen girdle on Yom Kippur and a girdle of shatnez on all other days.

The Talmud argues that a woolen garment may be worn over a linen garment, or vice versa, but they may not be knotted or sewed together. Shatnez is prohibited only when worn as an ordinary garment, for the protection or benefit of the body,Sifra, Deuteronomy 232 or for its warmth,Talmud, Tractate Betzah 15a but not if carried on the back as a burden or as merchandise. Felt soles with heels are also permitted, because they are stiff and do not warm the feet. In later times, rabbis liberalised the law, and, for example, permitted shatnez to be used in stiff hats.

Olam katan (Hebrew עולם קטן "Small World") is a concept of Jewish philosophy that certain concepts mirror (in a kind of "microcosm") the world as a whole (the "macrocosm".) Its use probably originates from the Midrash (a section of the Midrash collection Otzar ha-Midrashim bears the title). Man is compared to a "small world". This is mirrored in the Talmudic statement that Adam's head originated in the Land of Israel and his trunk in Babylon (Tractate: Sanhedrin). It is similarly echoed in the famous statement that killing one person is comparable to destroying a whole world (Mishnah Sanhedrin 4:5).

The evidence of all these facts makes it very probable that this tractate was finally redacted about the middle of the 8th century, an assumption which is supported by the statement of Rabbeinu Asherc. 1300, in Hilkhot Sefer Torah that Soferim was composed at a late date. At that period written prayer-books were doubtless in existence and were probably produced by the scribes, who combined the offices of communal chazzan and reader. It was natural, therefore, that in tractates intended for the scribes all the regulations should be collected which concerned books, the Masorah, and the liturgy.

Philosophy, indeed, is necessary for oratory; philosophy alone does not constitute oratory, and, if too one-sided, may have an injurious effect -- "Logic, therefore, so much as is useful, is to be referred to this one place with all her well-couched heads and topics, until it be time to open her contracted palm into a graceful and ornate rhetoric".(Milton, "Tractate of Education") What has been here stated refers to philosophy as a system, not to individual philosophers. It is scarcely necessary to say that many Scholastics, such as Sts. Thomas and Bonaventure, were noted preachers.

The Soncino family () was an Italian Ashkenazik Jewish family of printers, deriving its name from the town of Soncino in the duchy of Milan. It traces its descent through a Moses of Fürth, who is mentioned in 1455, back to a certain Moses of Speyer, of the middle of the 14th century. The first of the family engaged in printing was Israel Nathan b. Samuel, the father of Joshua Moses and the grandfather of Gershon. He set up his Hebrew printing-press in Soncino in the year 1483, and published his first work, the tractate Berakot, February 2, 1484.

It is therefore absent in traditions and prayer books less influenced by the Kabbalah (such as the Yemenite Baladi tradition), or those that opposed adding additional readings to the siddur based upon the Kabbalah (such as the Vilna Gaon). On Friday night, the middle blessing of the Amidah discusses the conclusion of the Creation, quoting the relevant verses from Genesis. The Amidah is then followed by the Seven-Faceted Blessing, the hazzan's mini-repetition of the Amidah. In some Ashkenazi Orthodox synagogues the second chapter of Mishnah tractate Shabbat, Bameh Madlikin, is read at this point, instead of earlier.

Apart from its importance as a traditional Talmudic commentary, Dor Revi'i is also noteworthy because of the philosophy of the Oral Law that is expounded in the introduction (haqdamah) to the work. A distinct philosophical essay is contained in the conclusion of his comprehensive introductory statement (petiha) of the ten main halakhic principles of ritual slaughter (shehitah) that underlie the main halakhic discussion of the tractate. The latter essay argues that the Torah presupposes basic principles of morality that are incumbent on all human beings independently of any explicit commandment (e.g., a prohibition against eating human flesh).

On 25 December 2013, a version of the ghost story "The Tractate Middoth" by M. R. James and adapted by Gatiss was broadcast on BBC2 as part of the long-running A Ghost Story for Christmas series. It starred Sacha Dhawan, John Castle, Louise Jameson, Una Stubbs, David Ryall, Eleanor Bron, Nick Burns and Roy Barraclough. It was followed on 25 December 2013 by a screening on BBC2 of a new documentary by Gatiss titled M. R. James: Ghost Writer. The programme saw Gatiss explore the work of James and look at how his work still inspires contemporary horror today.

Although these two plays appear now to be lost, the Council Records and the Lord High Treasurer's Accounts enable us to ascertain the nature of the last performance, in which the chief personages were the Seven Planets, and Cupid. There are numerous payments under the heading of "The expensis maid upone the triumphe and play at the mariage of the Quenis Grace, with the convoy, the [blank] day of Julij, anno 1558." Many of these relate to the costumes and arrangements. In 1827 the Reverend Peter Hall reprinted Lauder's famous work, Compendious Tractate, in the Crypt.

Babylonian Talmud, Tractate Shabbat, 69b (translated from Aramaic) The law is in accordance with the first opinion, that a confused desert wanderer keeps six "weekdays" followed by one "Shabbat", but he may not perform activities forbidden on Shabbat on any day except to aid his own survival.Joseph Caro. Shulhan Arukh, Orakh Hayyim, chapter 344 The law is based on a principle that a person who is unaware of reality should create his own Sabbath while acting out of concern that the real Sabbath may be on a different day.The above strictly applies when one is truly unsure what day it has become.

The Bomberg edition of the Talmud established the standard both in terms of page layout as well as pagination (with the exception of the tractate Berachot which follows Bomberg's second edition). Prior to the printing of the Talmud, manuscripts had no standard page division, and the Talmud text usually did not appear on the same page as the commentaries, which were contained in separate codices.Heller, "Earliest," 61 The standard page layout in use in all conventional editions of Talmud today (also the accepted method of citing a Talmudic reference) follows the pagination of Bomberg's 1523 publication.

Translated by Jacob Neusner, page 836; Babylonian Talmud Keritot 2a, in, e.g., Talmud Bavli: Tractate Kereisos, elucidated by Eliahu Shulman, Dovid Arye Kaufman, Dovid Nachfolger, Menachem Goldberger, Michoel Weiner, Mendy Wachsman, Abba Zvi Naiman, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2004), volume 69, pages 2a1–4. Abaye deduced from the words "And on the day that the tabernacle was reared up" in that the Israelites erected the Tabernacle only during the daytime, not at night, and thus that the building of the Temple could not take place at night.Babylonian Talmud Shevuot 15b, in, e.g.

Commentary by Adin Even-Israel (Steinsaltz), volume 1, page 372. Rabbi Hanan taught that even if the Master of Dreams (an angel, in a dream that truly foretells the future) tells a person that on the next day the person will die, the person should not desist from prayer, for as says, "For in the multitude of dreams are vanities and also many words, but fear God." (Although a dream may seem reliably to predict the future, it will not necessarily come true; one must place one's trust in God.)Babylonian Talmud Berakhot 10b, in, e.g., Koren Talmud Bavli: Tractate Berakhot.

Babylonian Talmud Shabbat 87b, in, e.g., Talmud Bavli: Tractate Shabbos: Volume 3, elucidated by Yosef Asher Weiss, Michoel Weiner, Asher Dicker, Abba Zvi Naiman, Yosef Davis, and Israel Schneider, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1996), volume 5, page 87b. Similarly, a Baraita compared the day that God created the universe with the day that the Israelites dedicated the Tabernacle. Reading the words of , "And it came to pass on the eighth day," a Baraita taught that on that day (when the Israelites dedicated the Tabernacle) there was joy before God as on the day when God created heaven and earth.

Rashi notes that this leniency should not be taught even to individuals, but where it is practiced, a rabbi does not need to object to it. Rashi then states that in many communities where Jews dwell there is a complete lack of Kohanim, making the giving of the gifts technically impossible. Rashi concludes with praise of those who are scrupulous in making the effort and give the gifts nonetheless."Sefer Hapardes LeRashi", 118 (page 98 in 1924 edition edited by Chaim Yehudah Ehrenreich) However, it has recently been established that the opinion cited in the Rashi commentary to Talmud Bavli (tractate Shabbos p.

The etymology of the Hebrew name, Me'arat Machpelah, for the site is uncertain. The word Machpelah means "doubled", "multiplied" or "twofold" and Me'arat means "cave" so a literal translation would simply be "the double cave". The name could refer to the layout of the cave which is thought to consist of two or more connected chambers. This hypothesis is discussed in the tractate Eruvin from the 6th century Babylonian Talmud which cites an argument between two influential rabbis, Rav and Shmuel, debating over the layout of the cave: > Apropos this dispute, the Gemara cites similar disputes between Rav and > Shmuel.

Tractate Bikkurim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the first fruits in , , and and .Mishnah Bikkurim 1:1–3:12 (Land of Israel, circa 200 CE) in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation (New Haven: Yale University Press, 1988), pages 166–75; Tosefta Bikkurim 1:1–2:16 (Land of Israel, circa 250 CE), in, e.g., Jacob Neusner, translator, The Tosefta: Translated from the Hebrew, with a New Introduction (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 1, pages 345–53; Jerusalem Talmud Bikkurim 1a–26b (Land of Israel, circa 400 CE), in, e.g.

The Mishnah thus taught that they did not give the poor person at the threshing floor less than a half a kav (the equivalent in volume of 12 eggs, or roughly a liter) of wheat or a kav (roughly two liters) of barley.Mishnah Peah 8:5, in, e.g., Jacob Neusner, translator, Mishnah, page 34; Jerusalem Talmud Peah 69b, in, e.g., Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, editors, Talmud Yerushalmi: Tractate Peah, volume 3, page 69b1; see also Sifre to Deuteronomy 110:2:1, in, e.g., Jacob Neusner, translator, Sifre to Deuteronomy, volume 1, page 280.

"Babylonian Talmud Bava Metzia 59b, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 2, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1993), volume 42, page 59b3. The Pirke De-Rabbi Eliezer read the curse of , "Cursed be he that smites his neighbor in secret," to teach that one must not slander. According to the Pirke De-Rabbi Eliezer, anyone who secretly slanders a neighbor has no remedy, as says, "Whoso privately slanders his neighbor, him will I destroy: him that has a high look and a proud heart will I not suffer.

And the continuation of , "And blessed shall you be in the field," means that God will reward for the precepts people fulfil in the field — the gleanings in the field that belong to the poor (leket),See and Mishnah Peah 4:10, in, e.g., Jacob Neusner, translator, Mishnah, page 23; Jerusalem Talmud Peah 40b–41b, in, e.g., Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, editors, Talmud Yerushalmi: Tractate Peah, volume 3, page 40b1–41b1. the forgotten sheaf in the field that belongs to the poor (shikhah),See and Mishnah Peah 6:1–11, in, e.g.

It is doubtful whether this tractate was published; but it was widely circulated in manuscript, and proved divisive. To the request of the clergy that he would prohibit it, Blackwell replied curtly (April, 1957): :"Your request is that we should call in the treatise against your schism; and this is unreasonable, because the medicine ought not to be removed until the sore be thoroughly cured. If it grieve you, I am not grieved thereat." His conduct in regard to Lister's tract formed the first of the six grounds on which was based the "Appeal of thirty-three clergymen", against his administration.

A reading of the tractate Pesahim from the Babylonian Talmud (c. 500) makes it clear that in Talmudic times, matzo soaked in water was permitted during Passover; the Ashkenazi rabbi and exegete, Rashi (c. 1100), also indicates that this was unobjectionable (Berachot 38b). However, the custom later developed among some Ashkenazim, primarily Hasidic Jews, to avoid putting matzo (or any derivative, such as matzo meal) into water (or any liquid), to avoid the possibility that a clump of flour that was never properly mixed with water (and thus is still susceptible to leavening) may come into contact with the liquid.

In recent years scholars have come to doubt the causal link between the abolition of the Nasi and the seeming incompletion of the final redaction. It was once thought that no evidence exists of Amoraim activity in Syria Palaestina after the 370s, indicating that the final redaction of the Jerusalem Talmud likely took place in the late fourth or early fifth century.C.E. Hayes, Between the Babylonian and Palestinian Talmuds, accounting for halakhic difference in selected sugyot from Tractate Avodah Zarah (New York 1997), p. 20–1. Professor Hillel Nemwan though points to evidence of Amoraic activity in the 380s.

Clemmow was brought up just outside Stratford-upon-Avon, and was educated at Bromsgrove School, the National Youth Theatre, and Guildhall School of Music and Drama. In 2009, Clemmow was cast as Imogen Hollins in the BBC soap opera Doctors, and remained in the role for almost four years. In 2013, she portrayed the role of Anne Simpson in the television adaptation of The Tractate Middoth, a period drama and ghost story for BBC Two. In 2014, Clemmow returned to Doctors for a guest appearance, to attend the wedding of her onscreen mother, Karen Hollins (Jan Pearson).

On 26 December 2016 the Christmas special was dedicated to his memory. In 2010, Ryall portrayed Elphias Doge in Harry Potter and the Deathly Hallows – Part 1. Ryall appeared as Dr Rant in the BBC One adaptation of the M.R. James ghost story The Tractate Middoth as part of the 2013 edition of A Ghost Story for Christmas. He also appeared briefly in 2013 as an old soldier in the BBC Drama Our Girl starring Lacey Turner, and he was cast in the BBC Drama The Village, as Old Bert, Britain's oldest man who recounts his long life through a series of flashbacks.

Babylonian Talmud Taanit 8b, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1991), volume 20, page 8b. Similarly, reading , “And Isaac sowed in that land, and found in that year a hundredfold (, she'arim),” a Midrash taught that the words, “a hundred , she'arim” indicate that they estimated it, but it produced a hundred times the estimate, for blessing does not rest upon that which is weighed, measured, or counted. They measured solely on account of the tithes.Genesis Rabbah 64:6 (Land of Israel, 5th century), in, e.g.

Then the convert returned to Shammai, quoted the injunction, and remarked on how absurd it had been for him to ask Shammai to appoint him High Priest.Babylonian Talmud Shabbat 31a, in, e.g., Talmud Bavli: Tractate Shabbos: Volume 1, elucidated by Asher Dicker, Nasanel Kasnett, and David Fohrman, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1996), volume 3, page 31a. The Gemara relates that once Rabban Gamaliel, Rabbi Eleazar ben Azariah, Rabbi Joshua, and Rabbi Akiva went to Jerusalem after the destruction of the Temple, and just as they came to Mount Scopus, they saw a fox emerging from the Holy of Holies.

The doctrine is sometimes said to be rooted in Plato. While Plato never directly stated the doctrine, it was developed, based on his remarks on evil, by the Neoplatonist philosopher Plotinus, chiefly in the eighth tractate of his First Ennead. Neoplatonism was influential on St. Augustine of Hippo, with whom the doctrine is most associated. Augustine, in his Enchiridion, wrote: Also, in his City of God, he wrote: Through Augustine, this doctrine influenced much of Catholic thought on the subject of evil. For instance, Boethius famously proved, in Book III of his Consolation of Philosophy, that “evil is nothing”.

2005, article Valentinus His doctrine is known only in the developed and modified form given to it by his disciples. He taught that there were three kinds of people, the spiritual, psychical, and material; and that only those of a spiritual nature received the gnosis (knowledge) that allowed them to return to the divine Pleroma, while those of a psychic nature (ordinary Christians) would attain a lesser or uncertain form of salvation, and that those of a material nature were doomed to perish.The Tripartite Tractate, §14Irenaeus, Adversus Haeresies i. 6 Valentinus had a large following, the Valentinians.

According to Maimonides,Tractate Yevamot of the Babylonian Talmud 49b–50a: "One whose merit surpasses his iniquity is a tzadik". Mishneh Torah, Sefer Madda, Laws of Repentance 3:1 a tzadik is "one whose merit surpasses [his/her] iniquity", and every person can reach the level of a Tzadik. According to the Tanya, a tzadik has no evil inclination, and only a select few predestined to attain this level can attain it. According to Kabbalah (and particularly the Hasidic understanding of Kabbalah), the world is sustained on the "shoulders" of Tzadikim Nistarim, divinely predestined exceptionally righteous people in a generation.

However, in tractate Sanhedrin, David expressed remorse over his transgressions and sought forgiveness. God ultimately forgave David and Bathsheba but would not remove their sins from Scripture. In Jewish legend, David's sin with Bathsheba is the punishment for David's excessive self- consciousness who had besought God to lead him into temptation so that he might give proof of his constancy as Abraham, Isaac, and Jacob (who successfully passed the test) whose names later were united with God's, while David eventually failed through the temptation of a woman. According to midrashim, Adam gave up 70 years of his life for the life of David.

The blessings have changed but only a little over the centuries, the current text apparently coming from the late 11th century Machzor Vitry, with slight differences from the texts perpetuated in the tractate Massekhet Soferim (possibly 7th or 8th century), and the writings of Maimonides, dating back to the 12th century.Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) pages 270-280. Mentions of variants in the blessings are from this reference and from Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v.

Rabbi Akiva deduced from the words "now these are the ordinances that you shall put before them" in that the teacher must wherever possible explain to the student the reasons behind the commandments.Babylonian Talmud Eruvin 54b (Babylonia, 6th century), in, e.g., Koren Talmud Bavli: Eiruvin • Part Two, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2013), volume 5, page 18. Part of chapter 1 of Tractate Kiddushin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Hebrew servant in and and Mishnah Kiddushin 1:2 (Land of Israel, circa 200 CE), in, e.g.

" Answered Rabban Yochanan, "We have another, equally important source of atonement, the practice of gemiluth ḥasadim (loving kindness), as it is stated: "I desire loving kindness and not sacrifice" (Hosea 6:6). Also, the Babylonian Talmud teaches that "Rabbi Yochanan and Rabbi Eleazar both explain that as long as the Temple stood, the altar atoned for Israel, but now, one's table atones [when the poor are invited as guests]" (Talmud, tractate Berachoth 55a). Similarly, the liturgy of the Days of Awe (the High Holy Days; i. e., Rosh HaShanah and Yom Kippur) states that prayer, repentance and tzedakah atone for sin.

The book of Ezekiel details that the family line of priests, sons of Zadok, will execute the primary services in the Third Temple, that is the services of the altar of the burnt-offering. According to Oral Torah, the choosing and appointing of the high priest depends on the appointee being a descendant of Zadok, in the Midrash ha-Gadol to Genesiu 6:4 et al. As well, the Jewish establishment of the Second Temple upon return from Babylonian captivity included this specific prerequisite of the high priest being of Zadokite descent, according to Rashi.Rashi Tosfot to tractate Taanith p.

In rabbinic law, tzitzit is considered a "time-dependent positive commandment", as the Torah (Numbers 15:39) mentions "seeing" one's tzitzit, and one could not see them in the darkness of night, but rather only in daytime. In general, women are not required to perform time-dependent positive commandments,Babylonian Talmud, tractate Kiddushin 29a but may perform them if they choose to. Therefore, many Rishonim permitted women to wear tzitzit (including Isaac ibn Ghiyyat, Rashi, Rabbeinu Tam, Baal HaMaor, Rambam, Raaviyah, Rashba, and Ra'ah). Similarly, the Shulchan Aruch rules that women may wear garments with tzitzit.

Tractate Demai 1:3 but if purchased from Achziv itself, it required tithing.Based on Tosefta Demai 1:10 (end), which states: "[Produce purchased from] a caravan which goes down to Kheziv is liable [to be tithed] since it is presumed to have come from Galilee." Although the towns and villages (in what follows here) were traditionally outside of the territorial bounds occupied by Jews returning from Babylonia, still, these cities attracted Jewish settlement.As evidenced by Rabbi Ami in the Jerusalem Talmud (Rome MS.) on Demai 2:1, when referencing these same cities between Akko and Tyre.

Rabbi Samuel bar Naḥmani said that while restoration is possible in cases of monetary wrongs, it is not in cases of verbal wrongs. And a Tanna taught before Rav Naḥman bar Isaac that one who publicly makes a neighbor blanch from shame is as one who sheds blood. Whereupon Rav Naḥman remarked how he had seen the blood rush from a person's face upon such shaming.Babylonian Talmud Bava Metzia 58b, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 2, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr, volume 42, pages 58b2–3.

In the Mishnah and Talmud there are records of Friday and Sabbath being days off for Yeshiva students. Perhaps the earliest source of an extended Yeshiva vacation is Rava, who allowed his students at the Pumbedita Academy to take off the months of Nissan and Tishrei for the purposes of farming (although it is assumed that most students did not actually leave).Tractate Berakhot 35b During the Amoraic and Middle Ages, Yeshiva learning was largely confined to the Yeshiva itself. Jews lived in precarious situations, and during holidays the Yeshiva setting itself provided the most secure environment.

5; Talmudic tractate Shabbat 113b). In the conversation that followed between Boaz and Ruth, the pious proselyte said that, being a Moabite, she was excluded from association with the community of God (Deuteronomy 23:3). Boaz, however, replied that the prohibition in the Scripture applied only to the men of Moab — and not to the women. He furthermore told her that he had heard from the prophets that she was destined to become the ancestress of kings and prophets; and he blessed her with the words: "May God, who rewards the pious, also reward you" (Targum Ruth ii.

The tractate deals with the principal rabbinic prayer, recited quietly, without interruption, and while standing and known as the Amidah or "standing prayer", or simply as Tefillah ("prayer"). Its original version comprised eighteen blessings all beginning with the standard formulation "Blessed are you, Lord our God…". A nineteenth blessing was added at a later stage of the Talmudic period. The Mishnah takes the structure and text of the prayer as a given and tefillah as a general concept refers to the regular prayers instituted by the members of the Great Assembly and the sages who followed them.

This tractate deals with the details of the laws concerning the three main commandments of the Sabbatical year – known as Shmita () – the prohibition of cultivating the land, the law of the sanctity of the produce of the land and of the remission of all debts. As with most of the Torah's agricultural laws, the agricultural laws of the Sabbatical year apply only in the Land of Israel; however, by Rabbinic enactment, some were also applied to the adjoining land of Syria as well. The laws regarding loans, however, apply everywhere, both inside and outside of the Land of Israel.

Those who still pursued these kinds of things were marginalized by the Rabbinic Movement over the next several centuries becoming, in effect, a separate grouping responsible for the Hekhalot literature. In the "four-entered-pardes" section of this portion of the Babylonian Gemara on tractate Hagigah, it is the figure of Akiva who seems to be lionized. For of the four he is the only one presented who ascended and descended "whole". The other three were broken, one way or another: Ben Azzai dies soon after; Ben Zoma is presented as going insane; and worst of all, "Akher" apostatizes.

The Sifre compared the prohibition of a nazirite having contact with dead bodies in with the similar prohibition of a High Priest having contact with dead bodies in . And the Sifre reasoned that just as the High Priest was required nonetheless to become unclean to see to the burial of a neglected corpse (met mitzvah), so too was the nazirite required to become unclean to see to the burial of a neglected corpse.Sifre to Numbers 26:2. Chapter 7 of Tractate Bekhorot in the Mishnah and Babylonian Talmud interpreted the laws of blemishes that prohibited a priest from performing sacrifices in .

The former did not pass over the Jordan, but the latter did.Babylonian Talmud Sotah 36a, in, e.g., Talmud Bavli, elucidated by Eliezer Herzka, Moshe Zev Einhorn, Michoel Weiner, Dovid Kamenetsky, and Reuvein Dowek, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volume 33b, page 36a2. Shadrach, Meshach, and Abednego (Hananiah, Mishael, and Azariah) (1863 painting by Simeon Solomon) Chapter 3 of tractate Avodah Zarah in the Mishnah, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of not deriving benefit from idols in .Mishnah Avodah Zarah 3:1–10 (Land of Israel, circa 200 CE), in, e.g.

But the Mekhilta noted that says, "You shall not covet the silver or the gold that is on them, nor take it for yourself." And the Mekhilta reasoned that just as in the word "covet" applies only to prohibit the carrying out of one's desire into practice, so also (20:14 in NJSP) prohibits only the carrying out of one's desire into practice.Mekhilta of Rabbi Ishmael, Tractate Bahodesh, chapter 8 (Land of Israel, late 4th century), in, e.g., Mekhilta de-Rabbi Ishmael, translated by Jacob Z. Lauterbach (Philadelphia: Jewish Publication Society, 1933, reissued 2004), volume 2, page 337.

The Gemara taught that thus a proverb says: If there is a case of hanging in a person's family history, do not say to the person, "Hang up this fish for me."Babylonian Talmud Bava Metzia 59b, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 2, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1993), volume 42, page 59b3. Reading the words, "love the stranger, in giving him food and clothing," in , Akilas the proselyte asked Rabbi Eliezer whether food and clothing constituted all the benefit of conversion to Judaism.

Jerusalem Talmud Sheviit 42b–43a, in, e.g., Talmud Yerushalmi: Tractate Sheviis: Volume 2, elucidated by Henoch Moshe Levin, David Azar, Michael Taubes, Gershon Hoffman, Mendy Wachsman, Zev Meisels, and Abba Zvi Naiman, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2006), volume 6b, pages 42b–43a. A Midrash taught that fools enter the synagogue, and seeing people occupying themselves with the law, ask how a person learns the law. They answer that first a person reads from children's materials, then from the Torah, then from the Prophets (, Nevi'im), and then from the Writings (, Ketuvim).

Rabbi Akiva taught that because Aaron's cousins Mishael and Elzaphan attended to the remains of Nadab and Abihu (as reported in ), they became the "certain men" who reported "were unclean by the dead body of a man, so that they could not keep the Passover." But Rabbi Isaac replied that Mishael and Elzaphan could have cleansed themselves before the Passover.Babylonian Talmud Sukkah 25a–b, in, e.g., Talmud Bavli: Tractate Succah, Volume 1, elucidated by Asher Dicker and Avrohom Neuberger, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 15, page 25a–b.

Petar Bogdan's greatest work, a history of Bulgaria, was written a century before the Istoriya Slavyanobolgarskaya of Paisius of Hilendar, but was published after his death. Obsessed by religious activities, this fighter died in 1674, when he was 72. A full copy of Petar Bogdan’s 200-page history book, titled De antiquitate Patrerni soli, et de rebus Bulgaricis, was found by the Bulgarian historian Liliya Ilieva at the library of Modena University in 2017.L. Ilieva. The First Tractate on Bulgarian History Found: Petar Bogdan, On the Antiquity of the Father’s Land and on the Bulgarian Things.

Eudæmon, Oxford, 1613 (against Andreas Eudaemon Joannes); and Assertio pro Jure regio contra Martini Becani Jesuitæ Controversiam Anglicanam, London, 1613, together with a defence of John Buckeridge's answer to Cardinal Bellarmine's apology. Burhill's printed works also include a Latin panegyric on James I, inviting him to visit Oxford (Oxford, 1603), and a preface to a sermon (London, 1602) of Miles Smith. Left in manuscript were: a commentary by Burhill on the difficult passages in the Book of Job; another manuscript tractate in support of monarchy and episcopacy; and a manuscript Latin poem in ten books, entitled Britannia Scholastica, vel de Britanniæ rebus scholasticis.

At many modern siyums, a short prayer is said which mentions ten sons of Papa. According to one explanation, whenever he completed a tractate in the Talmud he held a large party at which he invited his ten sons and many other people. Other homiletic understandings exist, connecting the ten names to the Ten Commandments.Yam shel Shlomo, Bava Kama chapter 4, end of chapter 7 This passage is first mentioned by Hai Gaon, who however said that not all the names were sons of the well-known Papa, but that tradition held reciting the names was a segulah against forgetting.

'Peace upon thee, O son of Levi', Joshua replied, and Elijah told him that that meant that he and his father would have a place in the world to come. Joshua then said that the Messiah had not told him the truth, because he had promised to come today but had not. Elijah explained "This is what he said to thee, To-day, if ye will hear his voice", a reference to Psalms 95:7, making his coming conditional with the condition not fulfilled.Babylonian Talmud: Tractate Sanhedrin Folio 98aSchwartz, Howard, Caren Loebel-Fried, & Elliot K. Ginsburg.

The Guide for the Perplexed 2:30 Zohar states: Nahmanides, often critical of the rationalist views of Maimonides, pointed out (in his commentary to Genesis) several non-sequiturs stemming from a literal translation of the Bible's account of Creation, and stated that the account actually symbolically refers to spiritual concepts. He quoted the Mishnah in Tractate Chagigah which states that the actual meaning of the Creation account, mystical in nature, was traditionally transmitted from teachers to advanced scholars in a private setting. Many Kabbalistic sources mention Shmitot - cosmic cycles of creation, similar to the Indian concept of yugas.

In the most general sense, Psalm 22 is about a person who is crying out to God to save him from the taunts and torments of his enemies, and (in the last ten verses) thanking God for rescuing him. Jewish interpretations of Psalm 22 identify the individual in the psalm with a royal figure, usually King David or Queen Esther.Talmud Bavli, Tractate Megillah, Schottenstein Ed., Mesorah Publications, New York, 1991; page 15b2, footnote 16 explains that Psalm 22 contains prophetic references to Esther. The psalm is also interpreted as referring to the plight of the Jewish people and their distress and alienation in exile.

Admon (, or as cited in one of the Baraitas as: אדמון בן גדאי,Babylonian Talmud, Tractate ketovot, 105 "Admon ben Gaddai") was an Tanna, and chief dayan (religious judge) on the three police-court judges in Jerusalem during the latter end of the era of the Second Temple of Jerusalem and the times preceding the fall of Jerusalem, and during the times of the end of the era of the Zugot sages and the beginning of the era of the Tannaim. The Mishnah cites seven religious controversies he had with other Jewish sages. One of the Baraitas cites his full name: "Admon ben Gaddai".

Cf. BOB, p. 175a. ..." Among the rulings, only five grains require the separation of the dough offering: wheat (ḥiṭah), barley (se'īr), spelt (kusemet), wild barley [variant opinion: oats] (shibolet shu'al) and rye [variant opinion: Ovate goatgrass] (shipon). In the same tractate is stated the prohibition of setting aside dough offering and tithes from dough made from grain harvested after the New Year, on behalf of dough made from "old" grain.Baruch M. Bokser Samuel's commentary on the Mishnah: its nature, forms, and content, Volume 1 1975 "One was prohibited to set aside Dough-offering and tithes from dough made from "new" grain in behalf of dough made from "old" grain.

In the course of the 18th century various governments attempted to influence the internal condition of the Jewish communities, and for this reason legislated with regard to their congregational constitutions. Typical in this respect is Maria Theresa, who in her "General-Polizei-Prozess und Kommercialordnung für die Judenschaft" of Moravia (December 29, 1753) prescribes in detail the duties of the Landesrabbiner; e.g., that he shall assign the tractate which all other rabbis shall adopt for instruction; bestow the title of "Doppelter Reb" ("Morenu"); see that all taxes are promptly paid; and arrange the complicated election of a new official.Willibald Müller (ed.), Urkundliche Beiträge zur Geschichte der mährischen Judenschaft im 17.

5), showing how the ritual recitation of the tractate's opening may serve as a source of spiritual instruction at the tractate's end. The Mishna in tractate Nazir is framed by allusions to two famous biblical Nazirites - Samson (Nazir 1:2) and Samuel (Nazir 9:5), representing respectively negative and positive exemplars of this institution. Many chapters of Mishnah are also framed by inclusio. In the opening mishnah of Taanit, Rabbi Joshua notes that rain on the festival of Sukkot is "not a sign of blessing", and the closing mishnah of the chapter notes that rainfall after the month of Nisan is "a sign of curse".

Brazda, Hodonin, 2014, 240 pages; 550 pictures The sorb tree is cited in the Babylonian Talmud, Tractate Ketubot page 79a. The example refers to a purchase of Abba Zardasa, in a translation by Rashi, an early Medieval scholar, as a forest of trees called Zardasa, that was used for lumber, because the fruit was not commercially important. The Aramaic word 'zardasa' may be the origin of the English word 'sorb'. In Ancient Greece the fruit was cut in half and pickled, which Plato in the Symposium (190d7-8) lets Aristophanes use as a metaphor for the cutting in half of the original spherical humans by Zeus.

It was set on fire during a nomadic attack in the year of 1589 while Janusz Zbarski commanded the stronghold. Later in the beginning of the 17th century, his son decided to build a masonry structure in the new location receiving guidance from Western European architects. The first blueprints were drafted by Vincenzo Scamozzi for Krzysztof Zbaraski, but the project did not gain approval: it would remain more a palace then a marshal bastion. Scamozzi had envision his creation at first and described it in the tractate named "The idea of universal architecture", which he later on partially embodied into stone in the city of Zbarazh.

In modern times, however, this fast is rarely observed, as most firstborns opt to attend a siyum (festive meal celebrating the completion of a Tractate of the Talmud) instead. This is considered a legitimate form of "breaking" the fast, and therefore the firstborn may eat during the rest of the day. The Mishnah Berurah quotes three opinions regarding circumstances in which the fast may be broken. According to the first, a healthy individual must fast if he can sustain the fast without undue suffering and without any subsequent weakening that would affect his ability or inclination to heartily partake of his Passover Seder meal (and specifically the matzah).

Tuscan-language edition, translated by Silvano Razzi from Latin original. His European fame rested mainly on his works written in Latin which had been published and re-published during 16th and 17th century and translated into many languages. He published Psichiologia de ratione animae humanae containing the earliest known literary reference to psychology. He wrote De institutione bene vivendi per exempla sanctorum, a moralist tractate of Biblical inspiration which he managed to publish in 1506 in Venice; this work influenced St Francis Xavier, and it was claimed by one of Francis' associates in 1549 to be the only book that he read during his missionary work.

Gatiss has written several non-fiction works, including a biography of the film director James Whale and the documentary M.R. James: Ghost Writer, which Gatiss also presented. The documentary followed Gatiss's directorial debut with an adaption of one of James's stories, "The Tractate Middoth", for BBC 2, which was broadcast on Christmas Day 2013. Gatiss also wrote, co-produced and appeared in Crooked House, a ghost story that was broadcast on BBC Four during Christmas 2008. His first non-Doctor Who novel, The Vesuvius Club, was published in 2004, for which he was nominated in the category of Best Newcomer in the 2006 British Book Awards.

The Gemara explained that Rabbi Judah (reading the text literally) expounded the view that no pledge may be taken from her whether she is rich or poor. Rabbi Simeon, however, (addressing the purpose of the text) taught that a wealthy widow was subject to distraint, but not a poor one, for the creditor was bound (by ) to return the pledge to her, and would bring her into disrepute among her neighbors (by her frequent visits to the creditor).Babylonian Talmud Bava Metzia 115a, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox-Ashrei et al., volume 43, pages 115a2; Babylonian Talmud Sanhedrin 21a, in, e.g.

Menius left for Gotha (1528), resumed teaching, and enjoyed the friendship of Friedrich Myconius. John, Elector of Saxony, had placed him on the commission for church visitation in Thuringia, and in 1529 appointed him pastor and superintendent at Eisenach, where for eighteen years he administered church affairs with tact, and fostered the spread of education. In 1529 he brought out his Oeconomia christiana (a treatise in German, on the right ordering of a Christian household) with a dedication to Duchess Sybil of Saxony and a preface by Luther. Menius's tractate, written in concert with Myconius, controverting Der Wiedertaufer Lehre und Geheimniss (1530) was also prefaced by Luther.

Morienus (a Hermit, whose works were translated from Arabic into Latin as early as A.D. 1182) learned the Art of Transmutation, or the Great Elixir, at Rome of Adsar, an Alexandrian and a Christian, and afterwards taught it to Calid, or Evelid, the son of Gizid the Second, who was King of Egypt about the year A.D. 725. From John Yarker, Introduction to the Golden Tractate. The Liber de compositione alchimiae, which was the first alchemical work translated from Arabic to Latin (by Robert of Chester in 1144) was purportedly an epistle of Marianos to Khalid. Another traditional attribution is of the Liber Trium Verborum.

There is also another series of books under the title of Hazon Ovadia (not to be mistaken with the original books, which were responsa on Passover), which he has written concerning laws of Shabbat, holidays, and other topics. Yosef printed a commentary on the Mishnah tractate Pirkei Avot ("Ethics of the Fathers") under the title Anaf Etz Avot, and Maor Israel, a commentary on various parts of the Talmud. His son, Rabbi Yitzhak Yosef, has published a widely read codification of Yosef's rulings entitled Yalkut Yosef. Another son, Rabbi David Yosef, has printed various siddurim and liturgy according to his father's rulings, and another halachic compendium entitled Halachah Berurah.

The only manuscript of Christian Doctrine was found during 1823 in London's Old State Paper Office (at the Middle Treasury Gallery in Whitehall).Complete Poetry and Essential Prose Intro to Christian Doctrine The work was one of many in a bundle of state papers written by John Milton while he served as Secretary of Foreign Tongues under Oliver Cromwell. The manuscript was provided with a prefatory epistle that explains the background and history to the formation of the work. If it is genuine, the manuscript is the same work referred to in Milton's Commonplace Book and in an account by Edward Phillips, Milton's nephew, of a theological "tractate".

The reason is that the sandek is compared to a kohen (priest) offering the incense offering in the Jewish Temple. The procedure regarding the incense is that a kohen does not perform this mitzva more than once in his lifetime: as God is presumed to reward with wealth the kohen who offers the incense, as many kohanim as possible are given the opportunity to become wealthy.Babylonian Talmud Tractate Yoma 26a Similarly, the opportunity is afforded to as many people as possible to serve as a sandek and receive God's blessing to become wealthy. The Vilna GaonVilna Gaon, Yoreh Deah 265:45 expresses some skepticism regarding this custom.

Chazal did not accept Rabbi Eliezer's proof, with the counterclaim of "due to one shoteh (fool)foolish in the sense that an individual does an uncommon act thereby making himself a "Shoteh" (in Hebrew "שוטה"; one who "veerer" from the normal pattern of common behavior) we should make liable all the normal folk?"Tosefta to tractate shabbat 12:9 Following the debated assumption that ben sitida is indeed a reference to Yeshu,see Jesus in the Talmud it is inferable from this mentioning that Yeshu -as founder of Christianity- used sorcery as a method of achieving supernatural events -a method discounted by Chazal as illegitimate.

If so, then one would need to interpret the continuation of , "and the darkness He called night," to teach that "night" (, lailah) similarly must mean the advancing of darkness. But it is established (in Babylonian Talmud Berakhot 2bBabylonian Talmud Berakhot 2b, in, e.g., Talmud Bavli: Tractate Berachos: Volume 1, elucidated by Gedaliah Zlotowitz, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1997), volume 1, page 2b.) that day continues until stars appear. The Gemara therefore concluded that when "God called the light" in , God summoned the light and appointed it for duty by day, and similarly God summoned the darkness and appointed it for duty by night.

Rabbi Eleazar interpreted the words, "Keep therefore the words of this covenant, and make them," in to teach that Scripture regards one who teaches Torah to a neighbor's child as though he himself had created the words of the Torah, as it is written.Babylonian Talmud Sanhedrin 99b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 3, elucidated by Asher Dicker, Joseph Elias, and Dovid Katz, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1995), volume 49, page 99b. Rabbi Joshua ben Levi noted that the promise of that whoever studies the Torah prospers materially is written in the Torah, the Prophets (, Nevi'im), and the Writings (, Ketuvim).

A Hebrew wall inscription from Catacomb 14 reads "Simon [Shimon] my son shall be hakham [president of the Sanhedrin], Gamaliel my son patriarch, Hanania bar Hama shall preside over the great court", in reference to Rabbi Judah's sons Rabbi Shimon and Rabbi Gamliel, and to his student, Rabbi Hanina bar Hama, a statement that is mentioned in the Talmud Tractate Kesubos as well. Two tombs located next to each other within the same catacomb are identified by bilingual Hebrew and Greek inscriptions as those of "R. Gamliel" and "R. Shimon", believed to refer to Judah's sons, the nasi Gamaliel III and the hakham Rabbi Shimon.

Throughout the Nine Days (excluding Tisha B'Av), guests at a seudat mitzvah — for example, a brit milah ceremony, a pidyon haben, a bar mitzvah seudah on the boy's birthday, or a siyum — are allowed to eat meat and drink wine. Some yeshivas, kollels, and other study programs try to plan the completion of a volume of Talmud or Mishnah to coincide with the Nine Days so that a meat meal may be served. The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn, requested that a siyum of a Talmudic tractate should be held every day of The Nine Days. Chabad now broadcasts the completion of tractates on its website.

According to the constitutions of his order, Father Herincx propounds the doctrine of Duns Scotus, but he does not neglect the teachings of Bonaventure or Thomas Aquinas. Father Herincx was a Probabilist, and his tractate "De conscientia" is a masterpiece. He shows that the system of Probabilism is not altogether new, and he draws his proofs from Aquinas, Bonaventune, St. Antonine, and Scotus, although the Subtle Doctor is not so explicit on the matter as the other ancient writers. According to Herincx, the tempest that arose in the seventeenth century against Probabilism had its origin in Jansenism, for Rigorism was unknown among the theologians of the Middle Ages.

Although all students study the Talmud regardless of whether they just joined the yeshiva or have already been studying for well over a decade, when students first arrive they study the mesechta (Talmudic tractate) that the yeshiva has officially selected to study at that time. This mesechta will always be one of eight that deal with areas of civil law. Some students will continue learning these subjects for many years, developing great expertise in these areas, while others will study other areas of the Talmud. Some students focus primarily on the practical application of the talmudic laws based on the Halachic conclusions of the Shulchan Aruch.

Underneath the coarse stones of the Byzantine walls, the walls of the monastery were built of large finely dressed stones, plastered and molded at the joints, a feature of Herodian construction. The monastery had been built over the remains of a large Second-Temple-era building which had stood adjacent to a major entrance to the Herodian Temple Mount. Benjamin Mazar had suggested that this may have been a courthouse of the Sanhedrin, the supreme Jewish judicial and legislative body, a building referred to in the Mishnah, Tractate Sanhedrin 11.2. Additional support for this identification comes from a fragment of a Hebrew inscription found nearby.

11:22 Talmud – Tractate Hulin Shulkhan Arukh Yore De'ah. The practice of slaughter of animals for food is the same as was used for Temple sacrifices, but since the destruction of the Jewish Temple in Jerusalem, sacrifices are prohibited. The Torah explains that animals not sacrificed must be slaughtered by the same practice, and today Shechita, kosher slaughtering does not include any religious ceremony, although the slaughtering practice may not be deviated from, if the meat is to be consumed by Jews. The act is performed by drawing a very sharp knife across the animal's throat making a single incision incising the trachea and esophagus.

These publications took a very unique form, and were far from the standard type of commentary on the Talmud. Rather they were primarily a series of pilpulistic connections between the beginning and end of each tractate and the beginning and end of each of the orders in which the tractates are found. The body of the books were brilliant and unique novellae and expositions of the positions of the Rishonim and their views. The particular genre in which Rabbi Bengis chose to couch his novellae was one that very few Talmudic students could explore, much less master, and that essentially caused his entire literary ouevre to fall into obscurity.

" According to Mordechai Eliyahu, former chief Rabbi of Israel, his meeting with Schneerson "covered all sections of the Torah" Eliyahu said "The Rebbe jumped effortlessly from one Talmudic tractate to another, and from there to Kabbalah and then to Jewish law ... It was as if he had just finished studying these very topics from the holy books. The whole Torah was an open book in front of him".Following his attendance at one such talk, Yitzchak Yedidya Frankel said "I have witnessed the magnificence of Polish Jewry ... and I have known most of the great scholars of recent generations. But I have never seen such command of the material.

The curses in Leviticus are considered more severe than those in Deuteronomy, for "the former [were] spoken by Moses in the name of God and the latter by Moses on his own initiative; the former is worded in first person and addressed to the Jews in plural while the latter is in first-person and addressed in singular form".Bar-Ilan University, Daf Parashat Hashavua (Study Sheet on the Weekly Torah Portion); see also Babylonian Talmud Megillah 31b (Sasanian Empire, 6th century), in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1991), volume 20, page 31b.

Rabbi Tanhum deduced from the words "in their ears" (using the plural for "ears") at the end of that one who was deaf in one ear was exempt from appearing at the assembly.Babylonian Talmud Chagigah 3a, in, e.g., Talmud Bavli, elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 22, page 3a. Gerard Jollain published 1670) Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in 43–49; and Mishnah Beitzah 1:1–5:7, in, e.g.

Zeraim was compiled and edited between 200–220 CE by Rabbi Yehudah haNasi and his colleagues, as part of the Mishnah, the first major composition of Jewish law and ethics based on the Oral Torah. Subsequent generations produced a series of commentaries and deliberations relating to the Mishnah, known as the Gemara. These together with the Mishnah compose the Talmud: one produced in the Land of Israel 300–350 CE (the Jerusalem Talmud); and a second, more extensive Talmud compiled in Babylonia and published 450–500 CE (the Babylonian Talmud). For Zeraim, in the Babylonian Talmud, there is Gemara – rabbinical commentary and analysis – only for tractate Berakhot.

A particularly important element in Ashi's success was the length of his tenure of office as head of Sura Academy. According to a tradition brought by Hai Gaon, he held the position for 60 years, though given his approximately 75-year lifespan it is possible this number was rounded upwards. According to the same tradition, these 60 years were so symmetrically apportioned that each tractate required six months (including a single Kallah) for the study of its Mishnah and the redaction of the traditional expositions of the same (Gemara), totaling 30 years for the 60 tractates. The same process was repeated in the next 30 years.

"He was certainly not such a king as would be made by men, but such as would bestow a kingdom on men". Augustine notes that "He had come now, not to reign immediately, as He is to reign in the sense in which we pray, Thy kingdom come".Homilies or Tractates of St. Augustin on the Gospel of John, Tractate XVIII, Schaff, P. (ed.), Nicene and Post-Nicene Fathers in the Christian Classics Ethereal Library Lutheran theologian Harold H. Buls considers that "this event must have been a great source of temptation, and therefore He needed to pray. He needed to pray also for His disciples".

The text of the Vilna editions is considered by scholars not to be uniformly reliable, and there have been a number of attempts to collate textual variants. # In the late 19th century, Nathan Rabinowitz published a series of volumes called Dikduke Soferim showing textual variants from early manuscripts and printings. # In 1960, work started on a new edition under the name of Gemara Shelemah (complete Gemara) under the editorship of Menachem Mendel Kasher: only the volume on the first part of tractate Pesachim appeared before the project was interrupted by his death. This edition contained a comprehensive set of textual variants and a few selected commentaries.

Babylonian Talmud Sanhedrin 18a, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 47, page 18a1. Rabbi Johanan interpreted the words "And I charged your judges at that time" in to teach that judges were to resort to the rod and the lash with caution. Rabbi Haninah interpreted the words "hear the causes between your brethren, and judge righteously" in to warn judges not to listen to the claims of litigants in the absence of their opponents, and to warn litigants not to argue their cases to the judge before their opponents have appeared.

Resh Lakish interpreted the words "judge righteously" in to teach judges to consider all the aspects of the case before deciding. Rabbi Judah interpreted the words "between your brethren" in to teach judges to make a scrupulous division of liability between the lower and the upper parts of a house, and Rabbi Judah interpreted the words "and the stranger that is with him" in to teach judges to make a scrupulous division of liability even between a stove and an oven.Babylonian Talmud Sanhedrin 7b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 7b3.

Babylonian Talmud Sanhedrin 7b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 7b4. Resh Lakish interpreted the words "you shall hear the small and the great alike" in to teach that a judge must treat a lawsuit involving the smallest coin in circulation ("a mere perutah") as of the same importance as one involving 2 million times the value ("a hundred mina"). And the Gemara deduced from this rule that a judge must hear cases in the order that they were brought, even if a case involving a lesser value was brought first.

In, e.g., Sifré to Numbers: An American Translation and Explanation. Translated by Jacob Neusner, volume 2, page 160. Tractate Avodah Zarah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws prohibiting idolatry in (20:3–6 in NJPS) and (5:7–10 in NJPS).Mishnah Avodah Zarah 1:1–5:12. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 660–72. Tosefta Avodah Zarah 1:1–8:8. In, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, volume 2, pages 1261–93. Jerusalem Talmud Avodah Zarah 1a–. In, e.g., The Jerusalem Talmud: A Translation and Commentary.

The Gemara noted the apparently superfluous "say to them" in and reported an interpretation that the language meant that adult Kohanim must warn their children away from becoming contaminated by contact with a corpse. But then the Gemara stated that the correct interpretation was that the language meant to warn adults to avoid contaminating the children through their own contact.Babylonian Talmud Yevamot 114a, in, e.g., Talmud Bavli: Tractate Yevamos: Volume 3, elucidated by Yosef Davis, Dovid Kamenetsky, Moshe Zev Einhorn, Michoel Weiner, Israel Schneider, Nasanel Kasnett, and Mendy Wachsman, edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2005), volume 25, page 114a.

The Leiden MS. of the Jerusalem Talmud is important in that it preserves some earlier variants to textual readings of that Talmud, such as in Tractate Pesaḥim 10:3 (70a), which brings down the old Palestinian-Hebrew word for charoseth (the sweet relish eaten at Passover), viz. dūkeh (), instead of rūbeh/rabah (), saying with a play on words: “The members of Isse's household would say in the name of Isse: Why is it called dūkeh? It is because she pounds [the spiced ingredients] with him.” The Hebrew word for "pound" is dakh (), which rules out the spelling of " rabah " (), as found in the printed editions.

His commentary on tractate Kiddushin was erroneously published in some editions of the Talmud Bavli as the Tosafos Ri HaZaken, an error noted by the editors of the Vilna Edition Shas, who prove that the commentary could not have been written by the Ri Hazaken. Rabbi Abraham's commentaries to tractates Yevamos, Nedarim, Nazir, Rosh HaShannah, Yoma, and Sukkah have been published in recent years. Additionally his commentary on Chullin is currently under production. His commentaries on Hullin and Ketubot are quoted by Jacob ben Moses of Bagnols, who wrote between 1357–61, and by Menachem di Lonzano, who lived in the second half of the sixteenth century.

Hanoch Albeck (1890-1972) Hanoch Albeck (Hebrew: חנוך אלבק) (August 7, 1890 - January 9, 1972) was a professor of Talmud at the Hebrew University in Jerusalem, Israel. He was one of the foremost scholars of the Mishna in his time and he was one of the founders of the scientific approach to the study of the Mishna. Hanoch's father Shalom Albeck, known as the Talmudic scholar, was the editor of a number of works by Rishonim including Raavan, Meiri on tractate Yevamot, and HaEshkol by Abraham ben Isaac of Narbonne. Hanoch studied at the Vienna rabbinical academy and he received rabbinical ordination in 1915.

Galls are rich in resins and tannic acid and have been used in the manufacture of permanent inks (such as iron gall ink) and astringent ointments, in dyeing, and in tanning. The TalmudBavli, tractate Gittin:19a records using gallnuts as part of the tanning process as well as a dye-base for ink. Medieval Arabic literature records many uses for the gall, called ˁafṣ in Arabic. The Aleppo gall, found on oak trees in northern Syria, was among the most important exports from Syria during this period, with one merchant recording a shipment of galls from Suwaydiyya near Antioch fetching the high price of 4½ dinars per 100 pounds.

The morning service in both the Ashkenazi and Sefardi liturgy begins with recital of blessings over the Torah, followed by brief selections from the Hebrew Bible, Mishna and Gemara, in accordance with a statement in the Talmud (Kiddushin 30a) that Torah learning comprises these three elements. The biblical text is the three verses of the Priestly Blessing, the Mishna is the first one from this tractate (Peah 1:1), about commandments that have no fixed measures, (including the mitzvah of Peah, and of learning Torah), and a passage from the Gemara (Shabbat 127a) about the reward for good deeds in this world and the next.

The poles are regarded as doorposts, and are marked by lechis (singular: lechi), solid objects such as lengths of twine or of plastic pipe, which run from near the ground to just below the wires. In short, the act of stringing such a boundary around a public area by a Jewish community creates the pretense for its members that that public area is enclosed for the limited purpose of allowing the members to do some otherwise forbidden things in that public area on the Sabbath. There are many requirements for eruvin; the Talmud devotes an entire tractate to the subject. This complexity makes rabbinic supervision and regular inspection mandatory.

The Second Apocalypse of James is the fourth tractate placed right after the First Apocalypse of James of what is now known as Codex V. It is believed to have been written around the second century CE, and then buried and lost until it was rediscovered amongst 52 other Gnostic Christian texts spread over 13 codices by an Arab peasant, Mohammad Ali al- Samman, in the Egyptian town of Nag Hammadi late in December 1945. The gnostic text contains many Jewish-Christian themes, making many scholars think it to be one of the earlier texts, originally from the early or mid-second century. Wilhelm Schneemelcher, ed., translation by R. McL.

Scroll of Esther (Megillah) The Megillat Esther (Book of Esther) became the last of the 24 books of the Tanakh to be canonized by the Sages of the Great Assembly. According to the Talmud, it was a redaction by the Great Assembly of an original text by Mordecai.Babylonian Talmud: Tractate Baba Bathra 15a It is usually dated to the 4th century BC.NIV Study Bible, Introductions to the Books of the Bible, Esther, Zondervan, 2002 Shemaryahu Talmon, however, suggests that "the traditional setting of the book in the days of Xerxes I cannot be wide off the mark."Shemaryahu Talmon, "Wisdom in the Book of Esther", Vetus Testamentum 13 (1963), p.

For Rabbi Hiyya taught that a noise was heard in the Temple Court, for an angel struck him down on his face. The priests found a mark like a calf's hoof on his shoulder, evincing, as reports of angels, "And their feet were straight feet, and the sole of their feet was like the sole of a calf's foot."Babylonian Talmud Yoma 19b, in, e.g., Koren Talmud Bavli: Yoma, commentary by Adin Even-Israel (Steinsaltz) (Jerusalem: Koren Publishers, 2013), volume 9, page 82. Tractate Yoma in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Yom Kippur in and and Mishnah Yoma 1:1–8:9 (Land of Israel, circa 200 CE), in, e.g.

Neoplatonism also had links with Gnosticism, which Plotinus rebuked in his ninth tractate of the second Enneads: "Against Those That Affirm The Creator of The Kosmos and The Kosmos Itself to Be Evil" (generally known as "Against The Gnostics"). Due to their belief being grounded in Platonic thought, the Neoplatonists rejected Gnosticism's vilification of Plato's demiurge, the creator of the material world or cosmos discussed in the Timaeus. Although Neoplatonism has been referred to as orthodox Platonic philosophy by scholars like Professor John D. Turner, this reference may be due in part to Plotinus' attempt to refute certain interpretations of Platonic philosophy, through his Enneads. Plotinus believed the followers of gnosticism had corrupted the original teachings of Plato.

Tomb sites attributed to Abba Hilkiah and Hanan ha-Nehba, both grandchildren of Honi HaM'agel Abba Hilkiah (or Abba Hilkiahu; , Abba helkia) was a tannaic sage, and a grandson of Honi ha-M'agel. The Talmud cites him as exceptionally scrupulous in his work and behavior.Babylonian Talmud, Tractate Makkot, 24a Just like his well-known grandfather, who was known for his abilities to induce rain by means of prayers and other supernatural means, so was Hilkiah known for his abilities to induce rain by his prayers. For this reason, during one of the periods of the drought, as the Talmud records the occasion, the sages sent him a delegation of two disciples, to ask him to pray for rain.

The tractate describes how the Temple was divided into three halls: the Ulam (Antechamber), the Kodesh or Heichal (Inner Sanctuary); and the Kodesh Hakedoshim, the Holy of Holies. The Kohen Gadol (high priest) entered the Holy of Holies only once a year on the holiest day of the Jewish year, Yom Kippur. During the First Temple era, the Ark of the Covenant containing the tablets of the Ten Commandments and the Torah scroll written by Moses is said to have stood in the Holy of Holies. During the Second Temple era, the Holy of Holies was empty except for the large stone called the Foundation Stone (Evven Hashtiya) on which the Ark had been placed.

The molad emtza'i (מולד אמצעי, average molad, used for the traditional Hebrew calendar)See "The Jewish Calendar's Molad System" . is based on a constant interval cycle that is widely but incorrectly regarded as an approximation of the time in Jerusalem of the mean lunar conjunction. Each molad moment occurs exactly 29 days 12 hours 44 minutes and 3+1/3 seconds (or, equivalently, 29 days 12 hours and 44+1/18 minutes) after the previous molad moment.Talmud Bavli tractate Rosh HaShanah page 20b This interval is numerically exactly the same as the length of the mean synodic month that was published by Ptolemy in the Almagest, who cited Hipparchus as its source.

R. Chananel wrote the first complete commentary on the Talmud, today embedded in the Vilna edition Talmud page on certain tractates. The commentary only addresses the orders Moed, Nashim and Nezikin, in other words the topics relevant to practice at the time of writing, and some sections have been lost. Some further fragments have been recovered from the Cairo Genizah and are published in B. M. Levin's Otzar ha- Geonim, and there is now an edition published by Vagshal covering tractate Berachot and order Moed, which also includes the Sefer ha-Mafteaḥ of his colleague Nissim Gaon. The commentary presents a paraphrased summary of the main arguments in the gemara, omitting most of the non-legal sections (Aggada).

The document that provides for this is the ketuba. The Bible itself gives the wife protections, as per Exodus 21:10, although the rabbis may have added others later. The rights of the husband and wife are described in tractate Ketubot in the Talmud, which explains how the rabbis balanced the two sets of rights of the wife and the husband. According to the non-traditional view, in the Bible the wife is treated as a possession owned by her husband, but later Judaism imposed several obligations on the husband, effectively giving the wife several rights and freedoms; indeed, being a Jewish wife was often a more favourable situation than being a wife in many other cultures.

In 1818 he received the doctorate of theology and of canonical law. In 1807, in conjunction with his cousin Karl van Ess, he had published a German translation of the New Testament, and, as its circulation was discountenanced by his superiors, he published in 1808 a defence of his views, entitled Auszuge aus den heiligen Vätern und anderen Lehrern der katholischen Kirche uber das nothwendige und nutzliche Bibellesen. An improved edition of this tractate was published in 1816, under the title Gedanken der Bibel und Bibellehre, and in the same year appeared Was war die Bibel den ersten Christen? In 1822 he published the first part of a German translation of the Old Testament, which was completed in 1836.

The primary source quoted for this custom is Tractate Soferim 21:3, where it is stated that firstborns fast "in commemoration of the miracle that they were saved from the Plague of the Firstborn." Rabbeinu AsherAsher ben Jehiel, commentary to the Babylonian Talmud, Pesachim 10:19 and Rabbeinu Aharon HaKohein Orchot Chayyim, p. 76, §13 quote the Jerusalem TalmudPesachim 68a as an additional source for the fast. Rabbi Yehuda Grunwald (Rabbi of Satmar and student of the Ketav Sofer) suggests that the firstborn Israelites fasted in trepidation in advance of the Plague of the Firstborn; despite a divine guarantee of safety, they felt a need to fast in repentance to achieve greater divine protection.

Ungers Archive for Architectural Research contains his architecture library, which he began building in the 1950s, as well as the architect's entire artistic legacy. The library focuses on architecture tractate, works on the emergence and further development of perspective and publications on theory of colour. The library includes the first edition of Vitruv's De Architectura Libri Decem of 1495 as well as rare editions such as the Staatliche Bauhaus in Weimar 1919-1923 and publications of the Russian avantgarde, for example Von zwei Quadraten by the architect El Lissitzky. Together with his estate it is housed in the library cube of Ungers' listed building in Belvederestraße 60, Müngersdorf and is available to the scientific public for research purposes.

Based on the Talmud and Midrash, the seudah celebration upon the completion of a Talmudic tractate is considered a seudat mitzvah.Yam Shel Shlomo, Bava Kamma, Merubah 37; Maharam Mintz 119; Shach, Yoreh De'ah 246:37 This seudah is made to rejoice over the accomplishment, and also to motivate and inspire others to do the same. Rabbi Chaim Elazar Shapiro (the "Munkatcher Rebbe") observes in his work Sha'ar Yissachar that the evil inclination does not want to see this type of shared joy, noting that one of the names of the evil inclination, "Sama'el," may be seen as an acronym for Siyum Masechet Ain La'asot, or "do not make a siyum".Shlomo Katz, "Matos-Masei: Power of Prayer", Torah.

Jewish views on ensoulment have varied. Rabbi David Feldman states that the Talmud discusses the time of ensoulment, but considers the question unanswerable and irrelevant to the abortion question.David Feldman, "Jewish Views on Abortion" in Steven Bayme, Gladys Rosen (editors), The Jewish Family and Jewish Continuity (KTAV 1994 ), p. 239 In recounting a purported conversation in which the rabbi Judah the Prince, who said the soul (neshama) comes into the body when the embryo is already formed, was convinced by Antoninus Pius that it must enter the body at conception, and considered the emperor's view to be supported by ,Sanhedrin, 11 the tractate Sanhedrin of the Talmud mentions two views on the question.

Proverbs 14:28 is cited to suggest that it is best, where possible, to make blessings in an assembly of people.Gersion Appel The Concise Code of Jewish Law: A guide to prayer and religious observance in the daily life of the Jew. 1989 Page 221 "after an interval of twenty-eight years, when the (vernal) spring equinox of the month of Nisan... It is also best, where possible, to say the blessing in an assembly of people, for it is said, "In the multitude of people is the king's glory" (Proverbs 14:28)." Tractate Megillah 27b interprets the "king" of Proverbs 14:28 as the King of Kings, God, and argues for large worship gatherings.

Sofer was one of 10 children born to Rabbi Samuel Benjamin Sofer (1815 - 1872), known as the Ksav Sofer. The Ksav Sofer was the son of Rabbi Moses Sofer (1762 - 1839), known as the Chasam Sofer, the rabbi of Pressburg (present-day Bratislava) and the leading rabbinical figure of Orthodox Judaism in the Austrian Empire, as well as one of the greatest Talmudic scholars of his day. Shimon Sofer studied and lived the early part of his life in Kleinwardein (today Kisvárda, Szabolcs-Szatmár-Bereg county, Northern Great Plain region of eastern Hungary), a town boasting a large Jewish community. He was a diligent student, completing the Talmudic tractate of Beitzah six times before his bar mitzvah.

Four-pronged Shin embossed on a tefillin box Hebrew letters are invested with special meaning in Judaism in general, and in Kabbalah even more so. The creative power of letters is particularly evident in Sefer Yetzirah (Hebrew: book of creation), a mystical text that tells a story of the creation which is based on the letters of the Hebrew alphabet, a story which diverges greatly from that in the Book of Genesis. The creative power of letters is also explored in the Talmud and Zohar.Babylonian Talmud, Tractate Berachot 55cZohar 1:3; 2:152 In Kabbalah, every Shmita corresponds to individual emotional sephirot (the lower seven sephirot from Chessed to Malchut, named middot).

Orach Chaim 124:8 Another type of amen is one that is recited prior to the completion of the blessing it is being recited to follow; this comes from the Hebrew word ' (, "snatched").Orach Chaim 124:8 The impatient rush to respond amen before the blessing has even been completed is prohibited.Mishnah Berurah 124:30 If insufficient stress is placed on the nun (, the last letter of amen in Hebrew) and the mem (, the middle letter) drowns it out, this is termed an amen ketufa (, "a cut amen").Tractate Brachot 47a One must also not recite amen too quickly; one should allocate enough time for the amen as necessary to say ’El melekh ne’eman.

At the same time it must not be supposed that Gad was always regarded as an independent deity. The name was doubtless originally an appellative, meaning the power that allots. Hence any of the greater gods supposed to favour men might be thought of as the giver of good fortune and be worshiped under that title; it is possible that Jupiter, the planet, may have been the Gad thus honoured - among the Arabs the planet Jupiter was called the greater Fortune (Venus was styled the lesser Fortune). Gad is the patron of a locality, a mountain (Kodashim, tractate Hullin 40a), of an idol (Genesis Rabbah, lxiv), a house, or the world (Genesis Rabbah, lxxi.).

Rabbi Abba replied that Rabbi Joḥanan interpreted the words of , "Blessed shall you be in the city," to mean that the privy, not the synagogue, would be near at hand. Rabbi Johanan's interpretation was in accordance with his opinion that one receives reward for walking (some distance) to a synagogue. Rabbi Johanan interpreted the words, "And blessed shall you be in the field," to mean that your estate would be divided into three equal portions of cereals, olives, and vines.Babylonian Talmud Bava Metzia 107a, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 3, elucidated by Shlomo Fox- Ashrei, Nasanel Kasnett, Abba Zvi Naiman, Yosef Davis, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1994), volume 43, page 107a.

Kaftor VaFerach, by Rabbi Ishtori Haparchi (1280-1355), a disciple of Rabbi Asher ben Jehiel, the Rosh, is one of the few surviving compositions of the Rishonim about all of Seder Zeraim. Many Acharonim, however, wrote commentaries on all or major portions of the Jerusalem Talmud, and as with the Babylonian Talmud, many also wrote on individual tractates of the Jerusalem Talmud. One of the first of the Acharonim to write a commentary on the Jerusalem Talmud was Solomon Sirilio (1485–1554), also known as Rash Sirilio, whose commentaries cover only the Seder Zeraim and the tractate Shekalim of Seder Moed. Sirilio's commentary remained in manuscript form until 1875, when it was first printed in Mainz by Meir Lehmann.

The Rabbis taught in a Baraita that when the Israelites wandered in the wilderness, the Levitical camp established in served as the place of refuge to which manslayers could flee.Babylonian Talmud Makkot 12b, in, e.g., Talmud Bavli: Tractate Makkos, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, revised and enlarged edition, 2001), volume 50, page 12b. Hillel (sculpture at the Knesset Menorah, Jerusalem) Building upon the prohibition of approaching the holy place in , the Gemara taught that a person who unwittingly entered the Temple court without atonement was liable to bring a sin-offering, but a person who entered deliberately incurred the penalty of being cut off from the Jewish people, or karet.

Babylonian Talmud Moed Katan 28a, in, e.g., Talmud Bavli: Tractate Moed Katan, elucidated by Gedaliah Zlotowitz, Michoel Weiner, Noson Dovid Rabinowitch, and Yosef Widroff, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1999), volume 21, page 28a. Reading , “Cut not off the tribe of the families of the Kohathites from among the Levites,” Rabbi Abba bar Aibu noted that it would have been enough for the text to mention the family of Kohath, and asked why also mentions the whole tribe. Rabbi Abba bar Aibu explained that God (in the words of ), “declar[es] the end from the beginning,” and provides beforehand for things that have not yet occurred.

The tractate consists of five chapters. The number of mishnayot is according to the standard numbering; however, different versions split up the individual mishnayot, or combine them, and the chapter breaks may vary, as well. Chapter One (nine mishnayot) deals with the prohibition of trade with idolaters around their festival (so as not to be complicit in the festivity), and the items that are forbidden to be sold to idolaters (which is basically any item that the idolater is likely to offer in an idolatrous service or commit an immoral act with). Thus, the main commandment explored in the chapter is lifnei iver, because a Jew who helps a gentile to worship idols is facilitating sin.

Originally the organization was called Chevrat HaChayim (Society of Life); however this name was quickly supplanted in favor of the name Neturei Karta. The name Neturei Karta literally means "Guardians of the City" in Aramaic and is derived from a narrative on page 76c of Tractate Hagigah in the Jerusalem Talmud. There it is related that Rabbi Judah haNasi sent two rabbis on a tour of inspection: > In one town they asked to see the "guardians of the city" and the city guard > was paraded before them. They said that these were not the guardians of the > city but its destroyers, which prompted the citizens to ask who, then, could > be considered the guardians.

The Babylonian Talmud records in the tractate Shabbath, folio 116a, that the markings surrounding Numbers 10:35-36 were thought to denote that this 85-letter text was not in its proper place. One opinion states that it would appear in another location which discusses the order of tribal column, with the position of the Ark already stated there. The 85-letter text found between the is also said to be denoted because it is the model for the fewest letters which constitute a 'text' which one would be required to save from fire due to its holiness. It also suggests that the inverted may suggest the Hebrew word נֵר ner, meaning 'a light'.

It is not known exactly when it was first discovered that women have predictable periods of fertility and infertility. It is already clearly stated in the Talmud tractate Niddah, that a woman only becomes pregnant in specific periods in the month, which seemingly refers to ovulation. St. Augustine wrote about periodic abstinence to avoid pregnancy in the year 388 (the Manichaeans attempted to use this method to remain childfree, and Augustine condemned their use of periodic abstinence). One book states that periodic abstinence was recommended "by a few secular thinkers since the mid-nineteenth century," but the dominant force in the twentieth century popularization of fertility awareness-based methods was the Roman Catholic Church.

After Hillel died, circa 10 CE, Shammai took his place as president but no vice-president from the minority was elected so that the school of Shammai attained complete ascendancy. During this time Shammai passed "18 ordinances" in conformity with his ideas. The Talmud states that when he passed one of the ordinances, contrary to the opinion of Hillel, the day "was as grievous to Israel as the day when the [golden] calf was made".Shabbat, 17a According to most opinions, the ordinances, which are listed in an appendix to the ArtScroll edition of the Mishnah of tractate Shabbos, dealt with ritual purity of the Terumah and increased separation between Jews and Gentiles.

Moreover, the laws contained in the twenty-four chapters that make up that tractate are far more extensive than those contained in the Torah, reflecting the extensiveness of the Oral Law. Some authority suggests HaNasi made use of as many as 13 separate collections of Halakhot from different schools and time periods, and reassembled that material into a coherent whole, arranged it systematically, summarized discussions, and in some cases rendered his own rulings where alternative traditions existed. The Mishnah does far more than expound upon and organize the Biblical commandments. Rather, important topics covered by the Mishnah "rest on no scriptural foundations whatsoever," such as portions of the civil law tractates of Bava Kamma, Bava Metzia and Bava Batra.

The Vilna edition of the Talmud was subject to Russian government censorship, or self-censorship to meet government expectations, though this was less severe than some previous attempts: the title "Talmud" was retained and the tractate Avodah Zarah was included. Most modern editions are either copies of or closely based on the Vilna edition, and therefore still omit most of the disputed passages. Although they were not available for many generations, the removed sections of the Talmud, Rashi, Tosafot and Maharsha were preserved through rare printings of lists of errata, known as Chesronos Hashas ("Omissions of the Talmud").Chesronos Hashas Many of these censored portions were recovered from uncensored manuscripts in the Vatican Library.

For God was to bring two doves forth from the Moabites and the Ammonites — Ruth the Moabitess and Naamah the Ammonitess.Babylonian Talmud Bava Kamma 38a–b, in, e.g., Talmud Bavli: Tractate Bava Kamma: Volume 2, elucidated by Avrohom Neuberger, Reuvein Dowek, Eliezer Herzka, Asher Dicker, Mendy Wachsman, Nasanel Kasnett, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2001), volume 39, pages 38a4–b1. Even though in and , God forbade the Israelites from occupying the territory of Ammon and Moab, Rav Papa taught that the land of Ammon and Moab that Sihon conquered (as reported in ) became purified for acquisition by the Israelites through Sihon's occupation of it (as discussed in ).

Babylonian Talmud Temurah 6a, in, e.g., Talmud Bavli: Tractate Temurah, elucidated by Abba Zvi Naiman, Eliezer Herzka, Avrohom Neuberger, Eliezer Lachman, Mendy Wachsman, Hillel Danziger, Yosef Gavriel Bechhofer, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2004), volume 68, pages 6a3–4. The Gemara noted that includes a superfluous term "by reaping" and reasoned that this must teach that the obligation to leave for the poor applies to crops that the owner uproots as well as to crops that the owner cuts. And the Gemara reasoned that the superfluous words "When you reap" in teach that the obligation also extends to one who picks a crop by hand.Babylonian Talmud Chullin 137a, in, e.g.

During the Civil War, Hartlib occupied himself with the peaceful study of agriculture, publishing various works by himself, and printing at his own expense several treatises by others on the subject. He planned a school for the sons of gentlemen, to be conducted on new principles, and this probably was the occasion of his friend John Milton's Tractate on Education, addressed to him in 1644, and of William Petty's Two Letters on the same subject, in 1647 and 1648. We may assume that Chisholm relates to The Advice to Hartlib (1647); the other letter may have been the pamphlet on Double Writing (1648). Another associate in that period was Walter Blith, a noted writer on husbandry.

The Gemara deduced from the command of , "you shall not bring an abomination into your house, lest you be a cursed thing like it," that whatever one might bring into being out of an idolatrous thing would have the same cursed status.Babylonian Talmud Kiddushin 58a, in, e.g., Talmud Bavli: Tractate Kiddushin: Volume 2, elucidated by David Fohrman, Dovid Kamenetsky, and Michoel Weiner, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2001), volume 37, page 58a. Rabbi Johanan in the name of Rabbi Simeon ben Yohai noted the word "abomination" in common in both and and deduced that people who are haughty of spirit are as though they worshiped idols.

Abraham Isaac Kook, 1924 In 1862, German Orthodox Rabbi Zvi Hirsch Kalischer published his tractate Derishat Zion, positing that the salvation of the Jews, promised by the Prophets, can come about only by self-help.Zvi Hirsch Kalischer (Jewish Encyclopedia) Rabbi Moshe Shmuel Glasner was another prominent rabbi who supported Zionism. The main ideologue of modern Religious Zionism was Rabbi Abraham Isaac Kook, who justified Zionism according to Jewish law, and urged young religious Jews to support efforts to settle the land, and the secular Labour Zionists to give more consideration to Judaism. Kook saw Zionism as a part of a divine scheme which would result in the resettlement of the Jewish people in its homeland.

An 1871 Romanian telegraph stamp, using the historic name of Jassy Scholars have different theories on the origin of the name "Iași".The beginnings of Iași Some argue that the name originates with the Sarmatian tribe Iazyges (of Iranian origin), one mentioned by Ovid as . A now lost inscription on a Roman milestoneMuseum Documentation Center Croatia, A Tractate on the Roman Milestone Discovered near Osijek found near Osijek, Croatia by Matija Petar Katančić in the 18th century, mentions the existence of a Jassiorum municipium, or Municipium Dacorum-Iassiorum from other sources.Orașul Iași: monografie istorică și socială Other explanations show that the name originated from the Iranian Alanic tribe of Jassi, having same origin with Yazyges tribes Jassic people.

Apart from the Passover sacrifice, the Jewish religious laws derived from this tractate regarding Passover have continued to be observed, with minor variations according the interpretations of later halakhic authorities, by traditional Jewish communities since ancient times until the present. The observances include the prohibitions on eating, benefiting from or possessing any leaven, and the sale or search for and removal of leaven from the house before Passover; the practices of the Seder night, including eating matza and bitter herbs, drinking four cups of wine, and reciting the Haggadah recalling the Exodus from Egypt; as well as the observances of the entire holiday, including the eating of matza and the recitation of the Hallel prayer.

The Mekhilta of Rabbi Ishmael considered Naaman a more righteous convert than Jethro. Reading Jethro’s words in "Now I know that the Lord is greater than all gods," the Mekhilta of Rabbi Ishmael reported that they said that there was not an idol in the world that Jethro failed to seek out and worship, for Jethro said "than all gods." The Mekhilta of Rabbi Ishmael taught that Naaman, however, knew better than Jethro that there was no other god, for Naaman said in "Behold now, I know that there is no God in all the earth, but in Israel."Mekhilta of Rabbi Ishmael, tractate Amalek, chapter 3. Land of Israel, late 4th century.

Sharvit was gradually promoted through the ranks at Bar-Ilan University and was appointed Full Professor in 1993. Following almost forty years of teaching, he retired as Professor Emeritus. He taught at the Beit Berl College in 1975-1979 and 1982, and served as Head of the Department of Hebrew Language Studies in addition to teaching as a guest lecturer at the Tel Aviv University, at Brandeis University (Boston), the Hebrew College of Boston and the London Jewish College. His fields of research: Talmudic language (diction, design, syntax and style), Avoth tractate, prayer texts, nontraditional Hebrew punctuation methods in the Middle Ages, linguistic and stylistic means in responsa and other topics related to socio-linguistics.

Babylonian Talmud, Shabbat 91a His father regarded him highly, and would repeat teachings in his son's name, which was considered unusual, since usually the student would quote the teacher and not the reverse.Babylonian Talmud, Tractate Shabbat 151a At times he would comment on his father's work.Babylonian Talmud, Eruvin 80b, 97a Isaac did not marry until a late age, because his father Judah did not know how to find a family with sufficiently good lineage, until Ulla visited and taught Judah a method for estimating lineage.Babylonian Talmud, Kiddushin 71b Isaac studied also under Rav Huna,Babylonian Talmud, Niddah 17b as well as under Rabbah bar Nahmani along with Rav Samuel, the son of Rabbah bar bar Hana, and Aha bar Hana.

14, Genesis Rabbah 46:7, Babylonian Talmud to Tractate Nedarim 32b). The Talmud Bavli attributes him (Shem and his beth din court of justice) as pioneers in banning prostitution (Avodah Zarah p. 36a). Middle Eastern land distribution demonstrating the land of Canaan governed by Cham There is, however, disagreement amongst Rishonim as to whether Salem was Melchizedek/Shem's allocated residence by his father Noah or whether he was a foreigner in Salem which was considered the rightful land of his brother Cham. The Ramban is of the opinion that the land was rightfully owned and governed by the offspring of Cham, and explains that Melchizedek/Shem left his home country and came to Salem as a foreigner wishing to serve God as a Kohen.

Ritva commentary to tractate Rosh Hashana, page 16a, in the paragraph starting with the word 'Tanya'; Hebrew source text: "שכל מה שיש לו אסמכתא מן התורה העיד הקדוש ברוך הוא שראוי לעשות כן אלא שלא קבעו חובה ומסרו לחכמים, וזה דבר ברור ואמת ולא כדברי המפרשים האסמכתות שהוא כדרך סימן שנתנו חכמים ולא שכוונה התורה לכך, חס וחלילה, ישתקע הדבר ולא יאמר, שזו דעת מינות הוא, אבל התורה העידה בכך ומסרה חיוב הדבר לקבעו חכמים אם ירצו, כמו שכתוב ועשית את הדבר על פי הדבר אשר יגידו לך ולפיכך תמצא החכמים נותנין בכל מקום ראיה או זכר או אסמכתא לדבריהם מן התורה, כלומר שאינם מחדשים דבר מלבם, וכל תורה שבעל פה רמוזה בתורה שהיא תמימה וחס ושלום שהיא חסירה כלום".

Adrasteia is also mentioned by Plotonus in his 3rd Ennead, 2nd tractate "On Providence" 13th Section. Where the following passage is mentioned "Hence arises that awesome word “Adrasteia” [the Inevitable Retribution]; for in very truth this ordinance is an Adrasteia, justice itself and a wonderful wisdom." Excerpt From: "Delphi Complete Works of Plotinus - Complete Enneads (Illustrated)" by Plotinus The term in Plotinus is connected with the idea of Karmic rebirth into a situation where one pays for their previous injustices in a new life. One example given in the previous section mentioned is that of a man who killed his mother in one life is then born again as a woman in the next life who is then killed by her son.

The introduction of public reading of the Torah by Ezra the Scribe after the return of the Judean exiles is described in Nehemiah Chapter 8. Prior to Ezra, the mitzvah of Torah reading was based on the Biblical commandment of Hakhel (Deuteronomy 31:10–13), by which once every 7 years the entire people was to be gathered, "men, women and children,"Deuteronomy 31:12 and hear much of Deuteronomy, the final volume of the Pentateuch, read to them (see the closing chapters of the Talmudic tractate Sotah). Traditionally, the mitzvah of gathering the people and reading them the Torah under Hakhel was to be performed by the King. Under Ezra, Torah reading became more frequent and the congregation themselves substituted for the King's role.

He laid special stress on the study of the Jerusalem Talmud, which had been almost entirely neglected for centuries. As the Mishna in Tractate Peah (1:1) states: "The study of Torah is equal to all of the mitzvos", and being convinced that the study of the Torah is the very life of Judaism, and that this study must be conducted in a scientific and not in a merely scholastic manner, the Gaon encouraged his chief pupil, Rabbi Chaim of Volozhin, to found a yeshiva (rabbinic academy) in which rabbinic literature should be taught. Rabbi Chaim Volozhin opened the Volozhin yeshiva in 1803, a few years after the Gaon's death, and revolutionized Torah study, with resulting impact on all of Orthodox Jewry.

Issi ben Aqabiah, however, said that Scripture speaks of anybody who enters the field, not just workers. The Jerusalem Talmud explained that says, "But you shall not wave a sickle in your neighbor’s standing grain," to teach that one has the right to eat from the crop only during the time that the sickle is being waved, that is, harvest time.Jerusalem Talmud Maasrot 19a (2:4), in, e.g., Talmud Yerushalmi: Tractate Maasros, elucidated by Michoel Weiner, Abba Zvi Naiman, David Azar, Gershon Hoffman, Mordechai Smilowitz, Avrohom Neuberger, and Zev Meisels, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2007), volume 9, pages 19a1–2. In the Babylonian Talmud, however, Rav objected that Issi’s view would not let any farmer remain in business.

Reprinted in, e.g., Talmud Yerushalmi: Tractate Taanis. Elucidated by Gershon Hoffman, Chaim Ochs, Mordechai Weiskopf, and Aharon Meir Goldstein; edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volume 25, page 12a1. Brooklyn: Mesorah Publications, 2014. . Abraham Prepared To Sacrifice His Son Isaac (woodcut by Julius Schnorr von Carolsfeld from the 1860 Bible in Pictures) Reading “And Abraham lifted up his eyes, and looked, and behold behind (, ahar) him a ram caught in the thicket by his horns,” the Jerusalem Talmud asked what was the meaning of “behind (, ahar)” which the Jerusalem Talmud read as “after.” Rabbi Judah the son of Rabbi Simon taught that it meant that Abraham saw prophetically that after generations, his descendants would be caught up in sins and entrapped in troubles.

4, in Harry Freedman, translator, Encyclopedia of Biblical Interpretation (New York: American Biblical Encyclopedia Society, 1953), volume 1, page 1. It was taught in a Baraita that King Ptolemy brought together 72 elders, placed them in 72 separate rooms without telling them why, and directed each of them to translate the Torah. God then prompted each one of them and they all conceived the same idea and wrote for , "God created in the beginning" (instead of, "In the beginning, God created," to prevent readers from reading into the text two creating powers, "In the beginning" and "God").Babylonian Talmud Megillah 9a, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1991), volume 20, page 9a2.

However, > according to the one who said it consists of two rooms, one farther in than > the other, in what sense is it Machpelah? Even ordinary houses contain two > rooms. The tractate continues by discussing another theory, that the name stems from it being the tomb of the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, considered to be the Patriarchs and Matriarchs of the Abrahamic religions: > Rather, it is called Machpelah in the sense that it is doubled with the > Patriarchs and Matriarchs, who are buried there in pairs. This is similar to > the homiletic interpretation of the alternative name for Hebron mentioned in > the Torah: "Mamre of Kiryat Ha'Arba, which is Hebron" (Genesis 35:27).

430 Berakhot also have an educational function to transform a variety of everyday actions and occurrences into religious experiences designed to increase awareness of God at all times. For this purpose, the Talmudic sage, Rabbi Meir, declared that it was the duty of every Jew to recite one hundred berakhot every day.Menachot 43b The Mishnah of tractate Berakhot, and the gemara in both Talmuds contain detailed rabbinical discussions of berakhot, upon which the laws and practice of reciting blessings are founded. Berakhot typically start with the words "Blessed are You, Lord our God..." One who hears another recite a berakhah answers with amen; but one who is engaged in prayer may at certain points be forbidden from other speech, including responding amen.

The roots of Bikur holim can be traced back to the Torah, when God visits Abraham after his circumcision (Genesis 18:1). Bikur holim is mentioned in the Babylonian Talmud several times, in Tractate Nedarim 39a, 39b, and 40a. Nedarim 39a and 39b state that "[One must visit] even a hundred times a day" and that "He who visits a person who is ill takes away a sixtieth of his pain." Nedarim 40a says that "anyone who visits the sick causes him to live and anyone who does not visit the sick causes him to die"; it also states that those who visit the sick are spared from the punishments of Gehenna (hell) and that God sustains the sick, citing the Book of Psalms Chapter 31.

During his youth he studied under Judah ben Ezekiel,Babylonian Talmud Erubin 69b, Yebamoth 101a and after his death, he served at Rabbah bar Nahmani as well, and learned under him tractate Sanhedrin along with his great friend Rav Safra.Babylonian Talmud Sanhedrin 41b He made Aliyah to the Land of Israel along with Safra, and studied under Rabbi ZeiraJerusalem Talmud, Bikkurim 82 and Rabbi Abbahu.Babylonian Talmud Pesahim 52b He also studied under Rabbi Hiyya bar Abba, who also prayed for his longevity, and indeed his blessing materialized.Jerusalem Talmud After a while he returned to Babylonia, and then fixed his residence at Pum- Nahara,Babylonian Talmud Bava Batra 62a; Hulin 95b where he studied with Rav Ashi, who became his leading student.

Rabbi Avrohom Yeshaya Karelitz and David Berger hold that the tractate does include Christianity as a form of idolatry: > Even medieval Jews understood very well that Christianity is avodah zarah of > a special type. The tosafists assert that although a Christian pronouncing > the name of Jesus in an oath would be taking the name of "another god," it > is nonetheless the case that when Christians say the word "God," they have > in mind the Creator of heaven and earth. Some later authorities took the > continuation of that Tosafot to mean that this special type of avodah zarah > is forbidden to Jews but permissible to gentiles, so that a non-Jew who > engages in Christian worship commits no sin."Dabru Emet - Some Reservations" > by David Berger (2002).

The Talmud (tractate Shabbat 117b) states that a Jew must eat three meals on the Sabbath day, based on a derivation from a Biblical passage referring to Shabbat. Some rabbinic commentators conjecture that this three meal requirement was instituted in order to lend a special measure of honor to Shabbat, since the normative practice at the time was to eat two meals in the course of a normal weekday: one during the day and one at night. Later rabbinic sources list great spiritual rewards for eating this third meal and state that it is equivalent to all the meals combined. Indeed, while sometimes called seudah shlishit, or "third meal," it is often called shalosh seudos, "three meals" for its significance.

Moreover, even if the entire scroll was written from the start in this way, it is valid and does not require being amended. And he brings down proof from that which is written in [Tractate] Menahoth [29b], that the more meticulous scribes would hang the [left] leg of the letter he. By this wording we learn that only as a first rule of thumb, being of a more superlative nature, was it stated, and not that it is indispensable... Be apprised, [moreover], that in the ancient Torah scrolls of Yemen the leg of the letter qof (ק) was joined to its roof, and in this manner was [written] the scroll of the Law known as "Tam," which was in the village Qaryat al- Qabil.

There are several opinions regarding where exactly the halakhic date line should be according to Jewish law, and at least one opinion that says that no halakhic date line really exists. which is summarized in English at The International Dateline in Halacha (Star-K)(map), 170 kB 1\. 90 degrees east of Jerusalem. The concept of a halakhic date line is mentioned in the Baal HaMeor, a 12th-century Talmudic commentary,Rabbeinu Zecharya Halevi, Baal Hameor, Tractate Rosh Hashana, 20b which seems to indicate that the day changes in an area where the time is six hours ahead of Jerusalem (90 degrees east of Jerusalem, about 125.2°E, a line now known to run through Australia, the Philippines, China and Russia).

Moses alone did not need this; this is what the Torah means when God says, "Mouth to mouth, I will speak to him". The great Jewish philosopher Philo understands this type of prophecy to be an extraordinarily high level of philosophical understanding, which had been reached by Moses and which enabled him to write the Torah through his own rational deduction of natural law. Maimonides, in his Commentary to the Mishna (preface to chapter "Chelek", Tractate Sanhedrin), and in his Mishneh Torah, (in the Laws of the foundations of the Torah, ch. 7), describes a similar concept of prophecy, since a voice that did not originate from a body cannot exist, the understanding of Moses was based on his lofty philosophical understandings.

The concept of Leket or "gleanings" derives from the Torah, ( and ), which specifies that ears of grain that fall from the reaper's hand or the sickle while being gathered during the harvest must be left for the poor (along with other agricultural gifts to the poor, as specified in the Torah and elaborated upon in tractate Pe'ah of the Talmud). "I think that at a very basic level, it's a very Jewish value to be appalled by food waste," says Joseph Gitler, founder and director of Leket Israel. Some farmers find it unprofitable to harvest all their produce while others cannot pick their entire crop before it begins to rot. In both cases, tens of thousands of tons of fresh fruits and vegetables are wasted each year.

Emrānī (or Imrānī; 1454–1536) was a Judæo-Persian poet, being "one of the most prominent Jewish poets of Iran".Yeroushalmi, David (1995), The Judeo-Persian poet ʻEmrānī and his "Book of treasure": ʻEmrānī's Ganǰ-nāme, a versified commentary on the Mishnaic tractate Abot, Brill Publishers, Emrānī was inspired by the earlier poet Shāhīn to choose "as his field the post-Mosaic era from Joshua to the period of David and Solomon". His major work, Fatḥ- Nameh ("The Book of the Conquest," begun in 1474, unfinished), describes in poetry "the events of the biblical books of Joshua, Ruth, and Samuel". Emrānī's last great work, Ganj-Nameh ("The Book of the Treasures"), is "a free poetic paraphrase of and commentary on the mishnaic treatise Avot".

The Gemara taught that thus a proverb says: If there is a case of hanging in a person's family history, do not say to the person, "Hang up this fish for me."Babylonian Talmud Bava Metzia 59b, in, e.g., Talmud Bavli: Tractate Bava Metzia: Volume 2, elucidated by Mordechai Rabinovitch and Tzvi Horowitz, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1993), volume 42, page 59b3. A Judge Announcing Judgment (illustration circa 1890–1910 by Paul Hardy) Rabbi Judah interpreted the words "you shall not respect persons in judgment" in to teach judges not to favor their friends, and Rabbi Eleazar interpreted the words to teach judges not to treat a litigant as a stranger, even if the litigant was the judge's enemy.

There are discussions in the Talmud as to whether the ten lost tribes will eventually be reunited with the Tribe of Judah; that is, with the Jewish people. In the Talmud, the Sanhedrin equate the exile of the lost tribes with being morally and spiritually lost. In Tractate Sanhedrin 110B, Rabbi Eliezer states: > Just like a day is followed by darkness, and the light later returns, so > too, although it will become 'dark' for the ten tribes, God will ultimately > take them out of their darkness. In the Jerusalem Talmud,Sanhedrin 10:5 Rabbi Shimon ben Yehudah, of the town of Acco, states in the name of Rabbi Shimon: > If their deeds are as this day's, they will not return; otherwise they > shall.

Derekh Eretz Rabbah (Hebrew: דרך ארץ רבה; abbreviated DER) is one of the minor tractates (מסכתות קטנות) of the Talmud. In the editions of the latter the tractate Derekh Eretz consists of three divisions: # Derek Eretz Rabbah ("Large Derekh Eretz") # Derek Eretz Zuta ("Small Derekh Eretz") # Perek ha- Shalom ("Section on Peace") This division is correct in that there are really three different works, but the designations "Rabbah" and "Zuta" are misleading, since the divisions so designated are not longer and shorter divisions of one work, but are, in spite of their relationship, independent of each other. The ancient authorities, who have different names for this treatise, know nothing of the division into "Rabbah" and "Zuta"; the Halakot Gedoloted. A. Hildesheimer, p.

Dinkart: History of Antiquity Vol I. The Vendidad, one of the surviving texts of the Zend-Avesta, distinguishes three kinds of medicine: medicine by the knife (surgery), medicine by herbs, and medicine by divine words; and the best medicine was, according to the Vendidad, healing by divine words:Hormoz Ebrahimnejad. Religion and Medicine in Iran: From Relationship to Dissociation. Hist. Sci., xl (2002) Although the Avesta mentions several notable physicians, the most notable--Mani, Roozbeh, and Bozorgmehr—were to emerge later.The Medical Science in Avesta The second epoch covers the era of what is known as Pahlavi literature, where the entire subject of medicine was systematically treated in an interesting tractate incorporated in the encyclopedic work of Dinkart,Printed since in two Vols.

The second part, now chapters five to nine, concern the laws of how the Passover sacrifice was offered and eaten at the Temple in Jerusalem while it existed. This part is more relevant thematically to Seder Kodashim, the order of the Mishna concerned mainly with the sacrificial offerings in the Temple. In the only surviving manuscript that contains the complete text of the Babylonian Talmud, known as the Munich Codex, the current tenth chapter appears as the fourth, so that the chapters concerning the practical observances of the festival follow one another consecutively. The early medieval Jewish commentators, known as the Rishonim, also refer to the first part of the tractate as "Pesach Rishon", and the second part about the sacrifices as "Pesach Sheni".

According to passages 14b and 15a of the Bava Basra tractate of the Talmud, the book was written by Samuel up until 1 Samuel 25, which notes the death of Samuel, and the remainder by the prophets Gad and Nathan. Critical scholars from the 19th century onward have rejected this idea. However, even prior to this, the medieval Jewish commentator Isaac Abarbanel noted that the presence of anachronistic expressions (such as "to this day" and "in the past") indicated that there must have been a later editor such as Jeremiah or Ezra. Martin Noth in 1943 theorized that Samuel was composed by a single author as part of a history of Israel: the Deuteronomistic history (made up of Deuteronomy, Joshua, Judges, Samuel and Kings).

1, s.v. Tractate Kil'ayim Vineyard growing in Israel If thorn bushes, such as camelthorn (Alhagi maurorum) (Hebrew: ההגין), and box-thorn (Lycium shawii) (Hebrew: אטדין), grew within a vineyard, they are not accounted as a seed-crop and may be sustained in a vineyard, the rabbis giving to them the classification of trees amongst trees.Tosefta (Kil'ayim 3:15) However, in places where thorn bushes are used as fodder for camels and the owner of the vineyard is content to have the thorn bushes grow in his vineyard to that end, the thorns bushes, if maintained, would render the entire vineyard forbidden.Ishtori Haparchi (1999), chapter 58, pp. 285-286 By a rabbinic injunction, the prohibition of growing diverse seed-crops in a vineyard extends to vineyards vintaged by Jews outside the Land of Israel.

Midrashic literature attributes this transition as a consequence due to Melchizedek preceding the name of Abraham to that of God, such as in the Midrash Rabbah to Genesis,Tractate Nedarim while some Jewish commentators, such as Chaim ibn Attar, write that Melchizedek gave the priesthood to Abraham willingly. Maimonides, in his Mishna Torah compilation, explains that Jacob separated his son Levi from his other sons and appointed him to instruct and teach the ways of "service to God", specifically the servicial methods used by his forefather Abraham, to his brothers. He also instructed his sons to perpetuate this status of Levi ("Shevet Levi") for eternity (Maimonides, Avodah Zorah 1:15). For the prelude of this choice see Targum Yonathan to Genesis 32:25, and/or Pirkei de-Rabbi Eliezer ch. 37.

Tractate Soferim 1:6 The term "Ashurit" is often used in the Babylonian Talmud to refer to the modern-Hebrew writing script.Megillah 17a, Megillah 18a According to the Babylonian Talmud, the Torah was given by Moses in the Assyrian alphabet, later changed to the Paleo- Hebrew script, and, again, the Ashurit script during the time of Ezra.Babylonian Talmud (Megillah 2b; Shabbat 104a; Zevahim 62a; Sanhedrin 22a) The matter, however, remains disputed, some Sages holding the view that the Torah was originally inscribed in the Old Hebrew (Paleo-Hebrew) script.Jerusalem Talmud (Megillah 10a) Mention of the Ashuri script first appears in rabbinic writings of the Mishnaic and Talmudic periods, referring to the formal script used in certain Jewish ceremonial items, such as sifrei Torah, tefillin, mezuzot and the Five Megillot.

A convenient starting place for the study of Sabbatical years in the time of the First Temple is the Jubilee that the Babylonian Talmud (tractate Arakin 12a), and also the Seder Olam (chapter 11), say was the 17th and which began at the time that Ezekiel saw the vision the occupies the last nine chapters of his book. Although many of the chronological statements of the two Talmuds, as well as in the Seder Olam that preceded them, have been shown to be unhistorical, this particular statement has considerable evidence to support its historicity. One of these evidences is the consistency of this reference with the other Jubilee mentioned in the Talmud and the Seder Olam (ch. 24), which is placed in the 18th year of Josiah (Megillah 14b).

In Hebrew, (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. The commandment to love other people is given in the Torah, which states, "Love your neighbor like yourself" (Leviticus 19:18). The Torah's commandment to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5) is taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all of one's possessions, and being grateful to the Lord despite adversity (tractate Berachoth 9:5).

As found in Genesis 17:1–14, brit milah is considered to be so important that should the eighth day fall on the Sabbath, actions that would normally be forbidden because of the sanctity of the day are permitted in order to fulfill the requirement to circumcise.Tractate Shabbat: Chapter 19, Regulations ordained by R. Eliezer concerning circumcision on the Sabbath , accessed on 23 April 2016 The Talmud, when discussing the importance of Milah, compares it to being equal to all other mitzvot (commandments) based on the gematria for brit of 612 (Tractate Nedarim 32a). Covenants in ancient times were sometimes sealed by severing an animal, with the implication that the party who breaks the covenant will suffer a similar fate. In Hebrew, the verb meaning "to seal a covenant" translates literally as "to cut".

The elder Mommaert began his printing business in Brussels in 1585, his first known publication being the terms of the city's surrender to Alexander Farnese, Duke of Parma: Articulen ende conditien vanden tractate aengegaen ende ghesloten tusschen die Prince van Parma ende de stadt van Bruessele. In 1594 he printed a brief but richly illustrated account of the festive reception in Brussels of the new governor general, Archduke Ernest of Austria: Descriptio et explicatio pegmatum, arcuum et spectaculorum, quae Bruxellae Brabantiae pridie calendas februarii anno MDXCIIII exhibita fuere, sub ingressum serenissimi principis Ernesti (available on Google Books). His shop was called simply De Druckerye ("The printing shop") and stood in the Stoofstraat behind Brussels Town Hall. Much of his printing was of the decrees of the city council.

After Abba Arika and Samuel of Nehardea died at the end of the first generation of the Amoraim, along with the designation of Rav Huna as dean Sura, Judah bar Ezekiel went to the city of Pumbedita and had established a new yeshiva there. Pumbedita Academy was active for about 800 years over the course of the eras of the Amoraim, Savoraim, and Geonim up until the days of Hai Gaon. The city of Pumbedita was previously settled by Jews for a long time before the academy's establishment, since the days of Second Temple of Jerusalem.Iggeret Rav Sherira Gaon, in accordance with Babylon Talmud, tractate Rosh Hashanah, 23b Pumbedita was situated on the banks of the Bedita, a stream of the Euphrates, and thus it was named Pumbedita.

In the third century CE both Christianity and neo-Platonism reject and turn against Gnosticism, with neo-Platonists as Plotinus, Porphyry and Amelius attacking the Sethians. John D. Turner believes that this double attack led to Sethianism fragmentation into numerous smaller groups (Audians, Borborites, Archontics and perhaps Phibionites, Stratiotici, and Secundians). Plotinus' objections seem applicable to some of the Nag Hammadi texts, although others such as the Valentinians, or the Tripartite Tractate, appear to insist on the goodness of the world and the Demiurge. In particular, Plotinus seems to direct his attacks at a very specific sect of Gnostics, most notably a sect that held anti-polytheistic views, anti-daemon views, expressed anti-Greek sentiments, believed magic was a cure for diseases, and preached salvation was possible without struggle.

Siyum also refers to the celebration. An enduring custom is for the community to complete a unit of Torah or tractate(s) of Talmud during the 30 days following the death of a beloved one and hold a communal siyum thereafter, in tribute and honor of the memory of the deceased. It has become customary for synagogues to arrange a siyum on the morning before Passover to allow those fasting for Ta’anit Bechorim (Fast of the Firstborn) to break their fast, taking advantage of the halakhic principle that prioritizes Torah study. A siyum ha-sefer, meaning “completion of the book,” is also held as a ceremonial completion and dedication of a sefer Torah, a handwritten copy of the Torah, the most important Jewish ritual object, which is kept in the Ark of a synagogue.

This is the holiest site in Judaism. Jews all over the world pray toward the Foundation Stone. The Roman-Era midrash TanhumaTanhuma Kedoshim 10 sums up the centrality of and holiness of this site in Judaism: :As the navel is set in the centre of the human body, :so is the land of Israel the navel of the world... :situated in the centre of the world, :and Jerusalem in the centre of the land of Israel, :and the sanctuary in the centre of Jerusalem, :and the holy place in the centre of the sanctuary, :and the ark in the centre of the holy place, :and the Foundation Stone before the holy place, :because from it the world was founded. According to the sages of the Talmud,Tractate Yoma 54b.

He was the author of She'elot u-Teshubot (responsa), a work in three parts: part i comprises 152 responsa, together with a general index (Constantinople, 1641); part ii consists of 111 responsa in the order of the first three parts of the ritual codex (Venice, 1645); part iii contains responsa to the fourth part of the ritual codex, together with novellæ to the tractate Ḳiddushin, and supercommentaries on RaN's and Alfasi's commentaries on the tractates Ketubot and Ḳiddushin (ib. 1645). The entire work appeared in Fürth in 1764. Joseph also published novellæ to the treatises Shabbat, Ketubot, and Kiddushin (Sudzilkov, 1802), and the responsa which were embodied in Alfandari's Maggid me-Reshit (Constantinople, 1710). He left several commentaries in manuscript on Alfasi, on Maimonides' Yad ha-Chazaka, and on R. Nathan's Aruk.

One said that God saw the atonement money that reports God required Moses to collect from the Israelites, while the other said that God saw the Temple. The Gemara concluded that the more likely view was that God saw the Temple, as can be read to say, "As it will be said on that day, ‘in the mount where the Lord is seen.'"Babylonian Talmud Berakhot 62b, in, e.g., Talmud Bavli: Tractate Berachos: Volume 2, elucidated by Yosef Widroff, Mendy Wachsman, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1997), volume 2, pages 62b3–5. A Midrash read , “Raise the head of the children of Israel,” to teach that God bestows preferment just as a king of flesh and blood bestows preferment.

Founding members Ori Murray and Brad Rubinstein met at the Aish HaTorah yeshiva in Jerusalem, after having led largely non-religious lives. Upon discovering that they both had musical backgrounds they had abandoned in favor of their religious studies (Murray had previously been an MC in Seattle's drum and bass scene, while Rubinstein had been the guitarist and songwriter for a short- lived Essex-based trip hop outfit called Lisp), the two started encouraging each other to return to making music and ultimately formed Shtar in 2006, taking the name from a tractate of Gemara they were learning at the time. Originally a duo, they gradually added a full band to their lineup in order to be more interesting live. In May 2010, the band released its debut album Infinity.

David raises the head of Goliath as illustrated by Josephine Pollard (1899) The First Book of Samuel and the First Book of Chronicles both identify David as the son of Jesse, the Bethlehemite, the youngest of eight sons. He also had at least two sisters, Zeruiah, whose sons all went on to serve in David's army, and Abigail, whose son Amasa went on to serve in Absalom's army, Absalom being one of David's younger sons. While the Bible does not name his mother, the Talmud identifies her as Nitzevet, a daughter of a man named Adael, and the Book of Ruth claims him as the great- grandson of Ruth, the Moabite, by Boaz.Babylonian Talmud, Tractate Bava Batra 91a David is described as cementing his relations with various political and national groups through marriage.

The Talmud (~500 CE) recognizes the time value of money. In Tractate Makkos page 3a the Talmud discusses a case where witnesses falsely claimed that the term of a loan was 30 days when it was actually 10 years. The false witnesses must pay the difference of the value of the loan "in a situation where he would be required to give the money back (within) thirty days..., and that same sum in a situation where he would be required to give the money back (within) 10 years...The difference is the sum that the testimony of the (false) witnesses sought to have the borrower lose; therefore, it is the sum that they must pay." The notion was later described by Martín de Azpilcueta (1491–1586) of the School of Salamanca.

Following the order of the given in the beginning of the tractate, the damage caused by a pit is discussed in the second part of the fifth chapter; and the sixth chapter is devoted to the remaining two causes of damage, grazing (1–3) and burning (4–6). Of the last section the following law is noteworthy: :"If a camel laden with flax passes through a street, and the flax catches fire from a candle that is inside a shop so that the whole shop is thereby set on fire, the owner of the camel is held responsible for the damage; if, however, the candle is outside the shop, the owner of the shop is responsible. The exemption to this liability is in the case of Hanukkah lights, as per Rabbi Yehuda's opinion".

Hebrew University publications: Y.N. Epstein, A Prolog to the Amoraic Writings (in Hebrew). Y Sussman, Back to the Jerusalem Talmud pg 70 remark 67 published in Talmudic Research A (in Hebrew). Elyashiv Sherlo, Kula Nezikin Hada Masechta (online publication, in Hebrew) He hypothesised that the original name of the unified tractate of the Mishna and Tosefta dealing with monetary issues now called by its three parts (Bava Kama, Bava Metzia and Bava Bathra meaning first second and third gate) was not called Nezikin (damages) but rather Dinei Mamonot (civil law) a more fitting name. In fact, it would probably be a more fitting name for the order (Seder, one of six sections of the Mishna and Tosefta) itself which is called Nezikin although besides damages it includes court laws, punitive laws, and moral laws.

The obligation to recite the Shema is a biblical command derived from the verses of the Torah in and that constitutes the way for a Jew to fulfill their obligation to affirm their acceptance of the "yoke of the kingship of Heaven" by declaring, "the Lord is One" (Deut. 6:4). The Talmud explain this as a specific commandment to recite the two paragraphs in which the requirement occur (Deut. 6:4–9, 11:13–21) to be performed twice per day, in the evening ("when you lie down") and in the morning ("when you rise up"). The tractate defines the exact periods when the Shema should be said in the evening and the morning, specifies conditions for its recital, and who is exempt from this mitzvah ("commandment").

Tractate Soferim 7:2 The reading of the Targum, verse by verse, in conjunction with the Torah that is read aloud on the Sabbath day is not to be confused with a different practice, namely, that of reviewing the entire Parashah before the commencement of the Sabbath, and which practice has its source in the Talmud, and which the codifiers of Jewish law have ruled as Halacha:Maimonides, Mishneh Torah, Hil. Tefillah 13:25; Tur and Shulchan Aruch, Orach Chaim 285:1, who writes that one should take care to review the entire weekly biblical lection (Parashah) for that particular week, or what is known as shenayim miqra we'ehad targum, (lit. "two scriptural verses and one [verse] from the Targum"), i.e. reading aloud its verses along with its designated Aramaic translation, known as the Targum.

Elucidated by Menachem Goldberger, Chaim Ochs, Gershon Hoffman, Mordechai Weiskopf, Zev Dickstein, Michael Taubes, Avrohom Neuberger, Mendy Wachsman, David Azar, Michoel Weiner, and Abba Zvi Naiman; edited by Chaim Malinowitz, Mordechai Marcus, and Yisroel Simcha Schorr, volume 5, page 81a2. Brooklyn: Mesorah Publications, 2009. Rabbi Akiva (illustration from the 1568 Mantua Haggadah) Explaining an assertion by Rabbi Jose, Rabbi Joḥanan deduced from the parallel use of word "covenant" in and that the land sown with "brimstone and salt" foretold in was the same seven years of barren soil inflicted by Israel's enemy in .Babylonian Talmud Yoma 54a, in, e.g., Talmud Bavli: Tractate Yoma: Volume 2, elucidated by Eliezer Herzka, Zev Meisels, Abba Zvi Naiman, Dovid Kamenetsky, and Mendy Wachsman, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1998), volume 14, page 54a.

A recitation of the sacrificial service of the Temple in Jerusalem traditionally features prominently in both the liturgy and the religious thought of the holiday. Specifically, the Avodah ("service") in the Musaf prayer recounts in great detail the sacrificial ceremonies of the Yom Kippur Korbanot (sacrificial offerings) that are recited in the prayers but have not been performed for 2,000 years, since the destruction of the Second Temple in Jerusalem by the Romans. This traditional prominence is rooted in the Babylonian Talmud’s description of how to attain atonement following the destruction of the Temple. According to Talmud tractate Yoma, in the absence of a Temple, Jews are obligated to study the High Priest’s ritual on Yom Kippur, and this study helps achieve atonement for those who are unable to benefit from its actual performance.

Gerard Jollain from the 1670 La Saincte Bible) Rav Assi of Hozna'ah deduced from the words, "And it came to pass in the first month of the second year, on the first day of the month," in that the Tabernacle was erected on the first of Nisan. With reference to this, a Tanna taught that the first of Nisan took ten crowns of distinction by virtue of the ten momentous events that occurred on that day.Babylonian Talmud Shabbat 87b, in, e.g., Talmud Bavli: Tractate Shabbos: Volume 3, elucidated by Yosef Asher Weiss, Michoel Weiner, Asher Dicker, Abba Zvi Naiman, Yosef Davis, and Israel Schneider, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1996), volume 5, page 87a; see also Sifra Shemini Mekhilta deMiluim 99:1:3 (Land of Israel, 4th century CE), in, e.g.

The tractate contains data about the social life and institutions of the time and the social and commercial relations between the various segments of the population, such as the chaver, the am haaretz, employers and workers, and innkeepers and their guests. The Gemara in the Jerusalem Talmud indicates that there were inspectors who distinguished between produce that was properly tithed (metukan) and the demai, and that there were also officers appointed to watch the sale of articles of food and keep the prices low. The Gemara also has considerable information about the produce of the Land of Israel. Many names of fruits and vegetables, in addition to those mentioned in the Mishnah, are cited in the Gemara, along with information about the markets and names of places inside and outside the Land of Israel.

The anonymous copyist deviated from the set order of the Mishnah, bringing down the order as follows: (Seder Zera'im) Berakhot, (Seder Mo'ed) 'Eruvin, Pesahim, Sheqalim, Kippurim, Sukkah, Betzah, Rosh Ha-Shannah, Ta'anith, Megillah, Hagiggah, Mo'ed Qatan, etc. An early reference to Nathan ben Abraham's Mishnah commentary is brought down by Rabbi Moses ben Nahman (1194–1270), who cites the commentary in his own Talmudic commentary,vide Babylonian Talmud, Rosh Hashannah 10a saying: "Likewise, I found written in the glosses of old copies of the Mishnah composed in the Land of Israel where they explained the meaning of sippūq (Heb. ספוק) as having the connotation of adā, in the Arabic tongue, [meaning], he that grafts a tree upon a tree." The reference here is to Nathan's commentary in Tractate Orlah (1:5).

When the Jewish midrash (explanations of the Tanakh) were being composed, it was held that God originally produced a male and a female leviathan, but lest in multiplying the species should destroy the world, he slew the female, reserving her flesh for the banquet that will be given to the righteous on the advent of the Messiah.Babylonian Talmud, tractate Baba Bathra 74b. Rashi's commentary on repeats the tradition: "Leviathan" (1983) a painting by Michael Sgan-Cohen, the Israel Museum Collection, Jerusalem > the...sea monsters: The great fish in the sea, and in the words of the > Aggadah (B.B. 74b), this refers to the Leviathan and its mate, for He > created them male and female, and He slew the female and salted her away for > the righteous in the future, for if they would propagate, the world could > not exist because of them.

The Jubilee and Sabbatical year provided a long-term means for dating events, a fact that must have become obvious soon after the legislation was put into effect. It is of some interest, then, that the Babylonian Talmud (tractate Sanhedrin 40a,b) records that in the time of the judges, legal events such as contracts or criminal cases were dated according to the Jubilee cycle, the Sabbatical cycle within the Jubilee cycle, and the year within the Sabbatical cycle. The Samaritan community apparently used this method of dating as late as the 14th century CE, when an editor of one of the writings of the Samaritans wrote that he finished his work in the sixty-first Jubilee cycle since the entry into Canaan, in the fourth year of the fifth Sabbatical of that cycle.Encyclopaedia Judaica (Jerusalem: Keter, 1972), 14, col. 751.

Gresham was not the first to state the law which took his name. The phenomenon had been noted by Aristophanes in his play The Frogs, which dates from around the end of the 5th century BC. The referenced passage from The Frogs is as follows (usually dated at 405 BC): According to Ben Tamari, the currency devaluation phenomenon was already recognized in ancient sources.Originally published as translated and updated in 2011 at He brings some examples which include the Machpela Cave transaction and the building of the Temple from the Bible and the Mishna in tractate Bava Metzia (Bava Metzia 4:1) from the Talmud. Ibn Taimiyyah (1263–1328) described the phenomenon as follows: Notably this passage mentions only the flight of good money abroad and says nothing of its disappearance due to hoarding or melting.

The idea of the letters' creative power finds its greatest vehicle in the Sefer Yezirah, or Book of Creation, a mystical text of uncertain origin which describes a story of creation highly divergent from that in the Book of Genesis, largely through exposition on the powers of the letters of the alphabet. The supposed creative powers of the letters are also referenced in the Talmud and Zohar.Babylonian Talmud, Tractate Berachot 55cZohar 1:3; 2:152 The four-pronged Shin Another book, the 13th-century Kabbalistic text Sefer HaTemunah, holds that a single letter of unknown pronunciation, held by some to be the four-pronged shin on one side of the teffilin box, is missing from the current alphabet. The world's flaws, the book teaches, are related to the absence of this letter, the eventual revelation of which will repair the universe.

Moreover, the bottom step on the western side of the Dome of the Rock platform is composed of a single line of distinctively large and "beautifully polished" ashlars. According to Ritmeyer, the measurements given in the Mishna, tractate Middot, "The Temple Mount measured 500 cubits by 500 cubits," can be traced on the modern Temple Mount, with this step the outline of the western side of the square and the Eastern Wall the eastern side. The "precise" measurement of an ancient Judean royal cubit, 20.67 inches, outlines these landmarks area exactly. The northern edge of the ancient square was demarcated by Charles Warren, the last archaeologist permitted by the local waqf to explore the underground areas of the Mount, in his the underground structure he labeled as No. 29 in surveys he carried out in the 1860s.

The Ten Commandments on a glass plate The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily, before the reading of the Shema Yisrael (as preserved, for example, in the Nash Papyrus, a Hebrew manuscript fragment from 150–100 BCE found in Egypt, containing a version of the ten commandments and the beginning of the Shema); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law,Yerushalmi Berakhot, Chapter 1, fol. 3c. See also Rabbi David Golinkin, Whatever Happened to the Ten Commandments? Talmud. tractate Berachot 12a. or to dispel a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.

Apart from geographical references to the great ancient geographer Claudius Ptolemy, there is no allusion or even hint about Sarmatian provenance of gentry or Poles/Slavs in his tractate (he opted for origin from Vandals). The dispute over the Sarmatian and Vandalian concept lasted for most of the sixteenth century, and the final result was not so obvious until the end of the Renaissance period. Scientists who created the Sarmatian theory, originated mostly from the outside of the circles of nobility, and the only Blue Bloods (Długosz is omitted here, as he was a medieval scholar) – Bielski and his son, were particularly skeptical of the orthodox version of the new theory. Supporting a moderate version, which combines the old and new concepts in a very careful way, they gave a great testimony of erudition and proficiency of their scientific methods.

For this reason, the few passages that actually say "this is the view of Rabbi Meir" represent cases where the author intended to present Rabbi Meir's view as a "minority opinion" not representing the accepted law. Judah haNasi is credited with publishing the Mishnah, although there have been a few edits since his time (for example, those passages that cite him or his grandson, Rabbi Yehuda Nesi'ah; in addition, the Mishnah at the end of Tractate Sotah refers to the period after Judah haNasi's death, which could not have been written by Judah haNasi himself). According to the Iggeret of Sherira Gaon, after the tremendous upheaval caused by the destruction of the Temple and the Bar Kokhba revolt, the Oral Torah was in danger of being forgotten. It was for this reason that Judah haNasi chose to redact the Mishnah.

Sharvit, Shim'on (1995), pp. 45–46 Beginning with the 17th century, external influenceSharvit, Shim'on (1995), pp. 50–51 —just as with the Shami prayer text—brought about completely changed customs, with the prevalent custom today being to read the entire tractate throughout the Sabbaths between Passover and Shavuoth, a chapter each Shabbath as non-Yemenite Jews customarily do.Sharvit, Shim'on (1995), pp. 45, 49–50. Rabbi Yosef Shalom Koraḥ was quotedIn a conversation with Shimon Greidi regarding the learning of Pirkei Avoth in Yemen. as pointing out that in the synagogues of Rabbi Yiḥye Qafih and Rabbi Yiḥye al-Abyadh, rather than apportioning the learning for the Sabbaths between Pesaḥ and Atzeret, (rather than ) appears here in the source, reflecting Rabbi Yosef Qafih's note that the Shavuoth holiday was also called "" in Yemen (Halichoth Teiman, p. 29).

Resh Lakish said that he saw the flow of the milk and honey of Sepphoris extend over an area of sixteen miles by sixteen miles. Rabbah bar Bar Hana said that he saw the flow of the milk and honey in all the Land of Israel and the total area was equal to an area of twenty-two parasangs by six parasangs.Babylonian Talmud Ketubot 111b–12a, in, e.g., Talmud Bavli: Tractate Kesubos: Volume 3, elucidated by Abba Zvi Naiman, Avrohom Neuberger, Dovid Kamenetsky, Yosef Davis, Henoch Moshe Levin, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volume 28, pages 111b–12a. Mishnah Peah 8:5–9, Tosefta Peah 4:2–10, and Jerusalem Talmud Peah 69b–73b interpreted and regarding the tithe given to the poor and the Levite.Mishnah Peah 8:5–9, in, e.g.

Numbers Rabbah 6:3, in, e.g., Judah J. Slotki, translator, Midrash Rabbah: Numbers, volume 5, pages 162–63. Rav Hamnuna taught that God's decree that the generation of the spies would die in the wilderness did not apply to the Levites, for says, "your carcasses shall fall in this wilderness, and all that were numbered of you, according to your whole number, from 20 years old and upward," and this implies that those who were numbered from 20 years old and upward came under the decree, while the tribe of Levi — which , 23, 30, 35, 39, 43, and 47 say was numbered from 30 years old and upward — was excluded from the decree.Babylonian Talmud Bava Batra 121b, in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 3, elucidated by Yosef Asher Weiss, edited by Hersh Goldwurm, volume 46, page 121b.

The first historic mention of a Synhedrion (Greek: Συνέδριον) occurs in the Psalms of Solomon (XVII:49), a Jewish religious book written in Greek. A Synhedrion is mentioned 22 times in the Greek New Testament, including in the Gospels in relation to the trial of Jesus, and in the Acts of the Apostles, which mentions a ″Great Synhedrion″ in chapter 5 where rabbi Gamaliel appeared, and also in chapter 7 in relation to the stoning death of Saint Stephen. The Mishnah tractate Sanhedrin (IV:2) states that the Sanhedrin was to be recruited from the following sources: Priests (Kohanim), Levites (Levi'im), and ordinary Jews who were members of those families having a pure lineage such that their daughters were allowed to marry priests. In the Second Temple period, the Great Sanhedrin met in the Hall of Hewn Stones in the Temple in Jerusalem.

This remarkable series, every volume of which was a work at once of imagination and of research, was not even yet finished, but the later volumes exhibit a certain falling off. The ambitious Bible de l'humanité (1864), a historical sketch of religions, has little merit. In La Montagne (1868), the last of the natural history series, the tricks of staccato style are pushed even farther than by Victor Hugo in his less inspired moments, though—as is inevitable, in the hands of such a master of language as Michelet—the effect is frequently grandiose if not grand. Nos fils (1869), the last of the string of smaller books published during the author's life, is a tractate on education, written with ample knowledge of the facts and with all Michelet's usual sweep, and range of view, if with visibly declining powers of expression.

And the Baraita interpreted to teach that as punishment for idolatry and failure to observe the Sabbatical (Shmita) and Jubilee (Yovel) years, the Jews are exiled and others come to dwell in their land.Babylonian Talmud Shabbat 32b–33a, in, e.g., Talmud Bavli: Tractate Shabbos: Volume 1, elucidated by Asher Dicker, Nasanel Kasnett, and David Fohrman, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1996), volume 3, pages 32b–33a. A priest blowing a horn (illustration from Henry Davenport Northrop's 1894 Treasures of the Bible) Just as attributes famine to sin, the Mishnah taught that a famine from drought comes when some of the people do not give tithes, a famine from tumult and drought comes when all decide not to give tithes, and a famine of annihilation comes when they decide (in addition) not to set apart the dough offering.

Cities of Refuge (illustration from a Bible card published 1901 by the Providence Lithograph Company) Chapter 2 of tractate Makkot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the cities of refuge in and Mishnah Makkot 2:1–8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 612–16; Tosefta Makkot 2:1–3:10, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Makkot, chapter 2, in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman; Babylonian Talmud Makkot 7a–13a, in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, revised and enlarged edition, 2001), volume 50, pages 7a–13a.

The Baraita concluded that these comparisons between parents and God are only logical, since the three (God, the mother, and the father) are partners in creation of the child. For the Rabbis taught in a Baraita that there are three partners in the creation of a person — God, the father, and the mother. When one honors one's father and mother, God considers it as if God had dwelt among them and they had honored God. And a Tanna taught before Rav Nachman that when one vexes one's father and mother, God considers it right not to dwell among them, for had God dwelt among them, they would have vexed God. Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); ; ; ; ; ; ; and (5:12 in the NJPS).

Resh Lakish (or others say Rabbi Judah ben Lakish or Rabbi Joshua ben Lakish) read the words "you shall not be afraid of the face of any man" in to teach that once a judge has heard a case and knows in whose favor judgment inclines, the judge cannot withdraw from the case, even if the judge must rule against the more powerful litigant. But before a judge has heard a case, or even after so long as the judge does not yet know in whose favor judgment inclines, the judge may withdraw from the case to avoid having to rule against the more powerful litigant and suffer harassment from that litigant.Babylonian Talmud Sanhedrin 6b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, pages 6b2–3.

But the Gemara answered that Akiva learned a tradition from the Oral Torah (that went back to Sinai, and thus the Torah did not shield the matter from public view). The Gemara then asked, according to Rabbi Judah ben Bathyra, of what sin did Zelophehad die (as his daughters reported in that "he died in his own sin")? The Gemara reported that according to Rabbi Judah ben Bathyra, Zelophehad was among those who "presumed to go up to the top of the mountain" in (to try and fail to take the Land of Israel after the incident of the spies).Babylonian Talmud Shabbat 96b–97a. Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in and 29; (20:8–11 in the NJPS); and (5:12 in the NJPS).

Judah ben Nathan, also referred to by the Hebrew acronym RIBaN, was a gifted French rabbi and commentator on the Talmud in the eleventh to twelfth century, best known for being the son-in-law and pupil of the great commentator Rashi, and to a great extent his continuator. It was Judah who completed Rashi's commentary on tractate Makkot of the Talmud (from 19b to the end),Makkot 19b: "Our master's body was pure, and his soul departed in purity, and he did not explain any more; from here on is the language of his student Rabbi Yehudah ben Nathan." and who wrote the commentary on Nazir which is erroneously attributed to Rashi. He is also known to have written independent commentaries on Eruvin, Shabbat, Yevamot,Eliezer b. Joel ha-Levi, Abi ha-'Ezri, §§ 183, 385, 397, 408 and Pesahim.

Ten of the BBC productions made between 1968 and 2010 (including three episodes of the Christopher Lee readings series) were released on DVD in October 2011 as a five-disc boxed set in Australia by Shock DVD, as The Complete Ghost Stories of M. R. James. A boxed set of the BBC's Ghost Stories For Christmas productions, including all of the M. R. James adaptations, was released in Britain in 2012, and an expanded six-disc set (including Robert Powell's series of readings from 1986, and readings from the BBC's 1980 Spine Chillers series for children) was released in 2013. A new adaptation of "The Tractate Middoth", the directorial debut of Mark Gatiss, was broadcast on BBC Two on 25 December 2013. Gatiss also presented a new documentary, entitled M. R. James: Ghost Writer, which was screened directly afterwards.

Home was an important figure in Edinburgh during the Enlightenment. His 1756 essay "Experiments on Bleaching", which won a gold medal was awarded by the trustees for the improvement of manufactures in North Britain, was translated into French and German. It was also an early presentation of the chemical principles underlying plant nutrition. As a professor he speculated somewhat rashly, but carefully treated the physical characters and mode of administration of drugs. His ‘Principia Medicinæ’ was a valuable work in its day, and was used as a text-book by several continental professors. Home was also the first to call attention to croup as a distinct disease in his tractate on the subject, which Dr. Squire, in Reynolds's ‘System of Medicine,’ 1866, i. 236, terms a ‘careful and most philosophical inquiry,’ deciding the dependence of the symptoms on pathological changes in the larynx and trachea.

According to the traditional understanding, Kabbalah dates from Eden.Sefer Raziel HaMalakh First Paragraph It came down from a remote past as a revelation to elect Tzadikim (righteous people), and, for the most part, was preserved only by a privileged few. Talmudic Judaism records its view of the proper protocol for teaching this wisdom, as well as many of its concepts, in the Talmud, Tractate Hagigah, 11b-13a, "One should not teach ... the Act of Creation in pairs, nor the Act of the Chariot to an individual, unless he is wise and can understand the implications himself etc."אין דורשין ... במעשה בראשית בשנים ולא במרכבה ביחיד אלא אם כן היה חכם ומבין מדעתו Contemporary scholarship suggests that various schools of Jewish esotericism arose at different periods of Jewish history, each reflecting not only prior forms of mysticism, but also the intellectual and cultural milieu of that historical period.

Merkabah mysticism alluded to the encrypted knowledge, and meditation methods within the book of the prophet Ezekiel describing his vision of the "Divine Chariot". B'reshit mysticism referred to the first chapter of Genesis () in the Torah that is believed to contain secrets of the creation of the universe and forces of nature. These terms received their later historical documentation and description in the second chapter of the Talmudic tractate Hagigah from the early centuries CE. Confidence in new Prophetic revelation closed after the Biblical return from Babylon in Second Temple Judaism, shifting to canonisation and exegesis of Scripture after Ezra the Scribe. Lesser level prophecy of Ruach Hakodesh remained, with angelic revelations, esoteric heavenly secrets, and eschatological deliverance from Greek and Roman oppression of Apocalyptic literature among early Jewish proto-mystical circles, such as the Book of Daniel and the Dead Sea Scrolls community of Qumran.

The conventional title Summa contra Gentiles, found in some of the earliest manuscripts, is sometimes given in the variant Summa contra Gentes. The title is taken from chapter I.2, where Thomas states his intention as the work's author: > I have set myself the task of making known, as far as my limited powers will > allow, the truth that the Catholic faith professes, and of setting aside the > errors that are opposed to it. To use the words of Hilary: 'I am aware that > I owe this to God as the chief duty of my life, that my every word and sense > may speak of Him' (De Trinitate I, 37).trans. Pegis (1955) A longer title is also given as Tractatus de fide catholica, contra Gentiles (or: contra errores infidelium), meaning "Tractate on the universal faith, against the pagans" (or, against the errors of the unbelievers).

The criterion for determining what places require the tithing of produce is any place within the country that was held by the Returnees from the Babylonian exile, as defined in the "Baraita of the Boundaries" of the Land of Israel;Ha-Radbaz (Commentary of Rabbi David ben Zimra), on Maimonides' Mishne Torah (Hil. Terumot 1:8), who cites the Jerusalem Talmud, Tractate Shevi'it, ch. 6. although today the land might be held by a different entity, or else worked by non-Jews, produce grown in those places would still require the separation of tithes when they come into the hand of an Israelite or Jew.Maimonides, Mishne Torah (Hil. Terumot 1:10) Tithes are broken-off during the Sabbatical year (such as when the ground lies fallow), during which year, all fruits, grains and vegetables that are grown of themselves in that year are considered free and ownerless property.

Usually, when an individual or a group conclude the study of any tractate of the Talmud, or even of the Mishnah, a siyum is celebrated. At the end of every volume of the Talmud a special hadran prayer is printed with a set order of prayers and a special kaddish, Kaddish D'itchadita, in honor of the completion of that volume, which Judaism considers to be an important achievement and a milestone worth celebrating. In the merit and honor of a deceased individual, it is customary to undertake Mishnah study with the goal of holding a siyum. Rabbi Moshe Feinstein, based on the Nemukei Yosef, the Ran (Rabbeinu Nissim), the Rashbam, and the Eliyah Rabbah, extends the concept of a siyum to include even a festive meal celebrating the completion of any mitzvah (commandment) that has taken a significant duration of time (such as a number of weeks or months).

Hullin 6a; Shabbat 134a; Eruvin 29a However, Maimonides, when he enumerated the generations of the Tannaim sages, reversed the order of the two, placing R. Simeon ben Eleazar as a contemporary of R. Akiva, whereas placing R. Meir in the following generation. R. Yom Tov Asevilli claims that there were two different Tanna sages with the same name of Simeon ben Eleazar, one in the previous generation to R. Meir, and the other in the following generation to R. Meir, and in that he had resolved the maze of Maimonides' statement.Yom Tov Asevilli (Author), "Hidushei ha-Ritva" (on Tractate Shabbat, 79a) It is told that once, when returning in a very joyful mood from the academy to his native city, he met an exceedingly ugly man who greeted him. Simeon did not return the greeting, and even mocked the man on account of his ugliness.

Chapter 2 of tractate Makkot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Cities of Refuge in , , , and .Mishnah Makkot 2:1–8 (Land of Israel, circa 200 CE), in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner (New Haven: Yale University Press, 1988), pages 612–16; Tosefta Makkot 2:1–3:10 (Land of Israel, circa 250 CE), in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner, volume 2 (Peabody, Massachusetts: Hendrickson Publishers, 2002), pages 1202–08; Jerusalem Talmud Makkot 2:1–7 (Tiberias, Land of Israel, circa 400 CE), in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman (Peabody, Massachusetts: Hendrickson Publishers, 2009); Babylonian Talmud Makkot 7a–13a, in, e.g.

The Gemara read the words of , "Then the Tent of Meeting, with the camp of the Levites, shall travel in the midst of the camps; as they encamp, so shall they travel," to teach that even though the tent traveled disassembled from place to place, it was still considered the Tent of Meeting, and thus, the Israelite camp retained its sacred status even while traveling. As a consequence, offerings of lesser sanctity could be consumed wherever the Israelite camp was located.Babylonian Talmud Zevachim, in, e.g., Talmud Bavli: Tractate Zevachim: Volume 3, elucidated by Israel Schneider, Yosef Widroff, Mendy Wachsman, Dovid Katz, Zev Meisels, and Feivel Wahl, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 1996), volume 57, page 116b. Jacob, Ephraim, and Manasseh (17th-century painting by Guercino) The Gemara cited to help examine the consequences of Jacob's blessing of Ephraim and Manasseh in .

According to one Talmudic tradition, the Ark of the Covenant was hidden beneath the floor of this chamber. (Tractate Shekalim 6:2) Chamber of the Nazarites - was in the southeast corner. Nazarites, at the end of the period of their Nazarite vow, would shave off their hair that had grown long and threw it into the fire under the vat that cooked the meat of their peace offering sacrifice. The Chamber of Oils (or the Chamber of the House of Oils) - in the south- western corner, where the oil and wine were stored for the purposes of the Temple, such as lighting the Menorah The Lepers Chamber, In the northwestern corner, had a mikvah where the lepers who had come to sacrifice the offerings that they were commanded to sacrifice on the day of their purification were immersed There too, they would cook some of the offerings after they were sacrificed.

This is because Elisha ben Abuyah's teachings under the heading of "The Work of the Chariot" came to be considered heretical in contrast to his halakhic and hermeneutical teachings which were generally admired—and whose weighty influence, in any case, could not be ignored. All of this indicates that the generators of the Hekhalot literature were indeed savvy in choosing "Rabbi Ishmael" as paradigmatic in their own writings as a means of relating their own endeavors to the mystical study and practices of the tannaim in the early decades following upon the destruction of the Temple. Both Akiva and the "Ishmaelic Akher" traded upon the "two- thrones"/"two-powers"-in-Heaven motif in their respective Merkabah-oriented undertakings. Akiva's version is memorialized in the Babylonian Gemara to tractate Hagigah at 14a-ii wherein Akiva puts forth the pairing of God and "David" in a messianic version of that mystical motif.

Rabbi Eliezer the son of Rabbi Jose the Galilean deduced from the words "the judgment is God's" in that once litigants have brought a case to court, a judge must not arbitrate a settlement, for a judge who arbitrates sins by deviating from the requirements of God's Torah; rather, the judge must "let the law cut through the mountain" (and thus even the most difficult case).Babylonian Talmud Sanhedrin 6b, in, e.g., Talmud Bavli: Tractate Sanhedrin: Volume 1, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm, volume 47, page 6b1. Rabbi Hama son of Rabbi Haninah read the words "the judgment is God's" in to teach that God views the action of wicked judges unjustly taking money away from one and giving it to another as an imposition upon God, putting God to the trouble of returning the value to the rightful owner.

Rabbi Johanan (or some say Rabbi Samuel bar Nahmani) taught that this conclusion could be derived from the use of the identical word "put" (tet) in and . And Rabbi Samuel bar Nahmani (or some say Rabbi Johanan) taught that this conclusion could be deduced from the words "the peoples that are under the whole heaven, who, when they hear the report of you, shall tremble, and be in anguish because of you" in . Rabbi Samuel (or some say Rabbi Johanan) taught that the peoples trembled and were in anguish because of Moses when the sun stood still for him.Babylonian Talmud Avodah Zarah 25a, in, e.g., Talmud Bavli: Tractate Avodah Zarah: Volume 1, elucidated by Avrohom Neuberger, Nasanel Kasnett, Zev Meisels, and Dovid Kamenetsky, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2001), volume 52, page 25a; Babylonian Talmud Taanit 20a, in, e.g.

After a residence of several years in the Holy Land, Ashkenazi went to Europe as a ShaDaR (emissary of the rabbis), to collect alms for the poor Palestinian Jews residing at the Yishuv haYashan, and in that capacity he traveled through Lithuania and other parts of Russia. On his return to Palestine he wrote his chief work, Pe'at ha-Shulchan, which is intended as a sort of supplement to the Shulchan Aruch, supplying all the agricultural laws obligatory only in the Holy Land, omitted by rabbi Joseph Caro in his code. He also incorporated in this book the notes of Elijah of Vilna (the Gaon) to the tractate Zera'im, the first order of the Mishnah, and gave in addition a voluminous commentary of his own which he called Beit Yisrael. The work was published in Safed in 1836 by the printing-house of Yisrael ben Avraham Back.

Hullin or Chullin (lit. "Ordinary" or "Mundane") is the third tractate of the Mishnah in the Order of Kodashim and deals with the laws of ritual slaughter of animals and birds for meat in ordinary or non-consecrated use (as opposed to sacred use), and with the Jewish dietary laws in general, such as the laws governing the prohibition of mixing of meat (fleishig) and dairy (milchig) products. While it is included in the Seder Kodashim, it mainly discusses non- consecrated things and things used as the ordinary human food, particularly meats; it is therefore sometimes called "Shehitat Hullin" ("Slaughtering of Non-Consecrated Animals"). It comprises twelve chapters, dealing with the laws for the slaughtering of animals and birds for meat for ordinary as opposed to sacred use, with other rules relating to the eating of meat, and with the dietary laws in general.

In accordance with this system, if it were desired to fix a historic date in memory, it was localised in an imaginary town divided into a certain number of districts, each with ten houses, each house with ten rooms, and each room with a hundred quadrates or memory-places, partly on the floor, partly on the four walls, partly on the ceiling. Therefore, if it were desired to fix in the memory the date of the invention of printing (1436), an imaginary book, or some other symbol of printing, would be placed in the thirty-sixth quadrate or memory-place of the fourth room of the first house of the historic district of the town. Except that the rules of mnemonics are referred to by Martianus Capella, nothing further is known regarding the practice until the 13th century. Among the voluminous writings of Roger Bacon is a tractate De arte memorativa.

When the struggle between the Maimonists and anti-Maimonists arose, Samuel was reproached for contributing to the spread of the ideas of Maimonides. His chief critic was Judah al-Fakhkhar. Samuel translated the following works of Maimonides: # A treatise on Resurrection under the Hebrew title "Iggeret" or "Ma'amar Tehhiyath ha-Metim"; # Mishnah commentary on Pirkei Avoth, including the psychological introduction, entitled "Shemonah Perakim" (the Eight Chapters); # Maimonides' "Thirteen articles of faith" (originally part of his Mishnah commentary on tractate Sanhedrin, 10th chapter) # A letter to his pupil Joseph ibn 'Aḳnin, Samuel also translated the following works of other Arabic authors: # 'Ali ibn Ridwan's commentary on the Ars Parva of Galen (according to Paris MS. 1114), finished in 1199 in BéziersSteinschneider, "Hebraeische Uebersetzung" p. 734 # Three smaller treatises of Averroes, under the title "Sheloshah Ma'amarim" (edited by J. Herez, with German translation: "Drei Abhandlungen über die Conjunction des Separaten Intellects mit den Menschen von Averroes, aus dem Arabischen Uebersetzt von Samuel ibn Tibbon," Berlin, 1869).

The Mishnah taught that in the province of Judea outside the Temple, the priests would say the Priestly Blessing as three blessings, but in the Temple, they would say it as one single blessing. In the Temple, the priests would pronounce the Name of God as it is written, but outside the Temple they would say its substituted form. In the province, the priests raised their hands at the height of their shoulders, but in the Temple, the priests raised their hands above their heads, except the High Priest, who did not raise his hands higher than the frontlet on his forehead. Rabbi Judah said that even the High Priest raised his hands higher than the frontlet, as reports, “And Aaron lifted up his hands toward the people and blessed them.”Mishnah Sotah 7:6, in, e.g., Jacob Neusner, Mishnah, page 458; Babylonian Talmud Sotah 37b–38a, in, e.g., Talmud Bavli: Tractate Sotah: Volume 2, elucidated by Eliezer Herzka et al., volume 33b, pages 37b–38a.

According to rabbinical tradition Daniel was of royal descent; and his fate, together with that of his three friends, Hananiah, Mishael, and Azariah, was foretold by the prophet Isaiah to King Hezekiah in these words, "and they shall be eunuchs in the palace of the king of Babylon".Talmud tractate Sanhedrin 93b; Pirke de Rabbi Eliezer 52 According to this view, Daniel and his friends were eunuchs, and were consequently able to prove the groundlessness of charges of immorality brought against them, which had almost caused their death at the hands of the king. It was said of Daniel, "If he were in one scale of the balance and all the wise men of the heathens in the other, he would outweigh them all".see Yoma 77a Nebuchadnezzar admired Daniel greatly, although Daniel refused the proffered divine honors, thus distinguishing himself favorably from the contemporary ruler of Tyre, who demanded honor as a god.

Tractate Sheviit in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the Sabbatical year in , , and and .Mishnah Sheviit 1:1–10:9 (Land of Israel, circa 200 CE), in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation (New Haven: Yale University Press, 1988), pages 68–93; Tosefta Sheviit 1:1–8:11 (Land of Israel, circa 250 CE), in, e.g., Jacob Neusner and Louis E. Newman, translators, The Tosefta: Translated from the Hebrew, with a New Introduction (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 1, pages 203–49; Jerusalem Talmud Sheviit 1a–87b (Land of Israel, circa 400 CE), in, e.g., Talmud Yerushalmi, elucidated by Avrohom Neuberger, David Azar, Dovid Nachfolger, Mordechai Smilowitz, Eliezer Lachman, Menachem Goldberger, Avrohom Greenwald, Michoel Weiner, Henoch Moshe Levin, Michael Taubes, Gershon Hoffman, Mendy Wachsman, Zev Meisels, and Abba Zvi Naiman, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2006), volumes 6a–b.

The Talmudic sage, Hillel, who lived in the first century before the Common Era, interpreted the biblical verses to exclude debts that had been secured by order of the court before the start of the Sabbatical Year from the operation of the law and enacted a legal instrument known as Prozbul, drawn up by a court to empower the collection of a debt due to a creditor. The biblical law (as prescribed in Deuteronomy 15:1-3) concerning the cancellation of debts was left unchanged by technically changing the status of individual private loans into the public administration, according to which the court, instead of the individual lender, reclaimed the loan. This allowed the poor to receive interest-free loans before the Sabbatical year, while protecting the investments of the lenders. The last chapter of tractate Shevi’it details this legal instrument and specifies how it is drawn up in a court when the loan is made.

By way of explanation, the Baraita noted that did not say "and [God] shall bring back" but "and [God] shall return," teaching that God will return with the Israelites from their places of exile. Rabbi Simon concluded that thus showed how beloved the Children of Israel are in God's sight.Babylonian Talmud Megillah 29a, in, e.g., Talmud Bavli: Tractate Megillah, elucidated by Gedaliah Zlotowitz and Hersh Goldwurm, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1991), volume 20, page 29a. Rabbi Jose bar Haninah deduced from that when the Jews arrived back in the land of Israel in the time of Ezra, they once again became obligated to obey commandments like tithes (, ma’asrot). Rabbi Jose bar Haninah reasoned that the words, "And the Lord your God will bring you into the land that your fathers possessed, and you shall possess it," in showed that the Jews’ possession of the land in the time of Ezra was comparable to their possession of it in the time of Joshua.

Ashrei is recited three times daily during the full course of Jewish prayers, in accordance with the Talmudic statement that one who recites Ashrei three times daily is guaranteed a place in the World to Come.Talmud Bavli, Tractate Berachot 4b For this reason, not only is Ashrei recited these three times, but many of its verses occur throughout liturgy.1,001 Questions and Answers on Rosh Hashanah and Yom Kippur By Jeffrey M. Cohen, pages 164-65 Ashrei is recited twice during Shacharit (once during Pesukei D'Zimrah and once between Tachanun/Torah reading and Psalm 20/Uva Letzion or in this place when any of these are omitted), and once as the introduction to Mincha; it is also recited at the commencement of Selichot services, on Yom Kippur, Ashkenazim recite it during Ne'ila instead of during Mincha, Sefardim recite it during both Mincha and Ne'ila.Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) s.v.

In the Talmud, at the end of tractate Ketubot, the Mishnah says: "A man may compel his entire household to go up with him to the land of Israel, but may not compel one to leave." The discussion on this passage in the Mishnah emphasizes the importance of living in Israel: "One should always live in the Land of Israel, even in a town most of whose inhabitants are idolaters, but let no one live outside the Land, even in a town most of whose inhabitants are Israelites; for whoever lives in the Land of Israel may be considered to have a God, but whoever lives outside the Land may be regarded as one who has no God." Sifre says that the mitzvah (commandment) of living in Eretz Yisrael is as important as all the other mitzvot put together. There are many mitzvot such as shmita, the sabbatical year for farming, which can only be performed in Israel.

For says, "And He said: 'If you will diligently hearken to the voice of the Lord your God, and will do that which is right in His eyes, and will give ear to His commandments, and keep all His statutes, I will put none of the diseases upon you that I have put upon the Egyptians; for I am the Lord Who heals you." Rather one should say that God visits those who have the opportunity to study the Torah and do not do so with ugly and painful sufferings which stir them up. For says, "I was dumb with silence, I kept silence from the good thing, and my pain was stirred up." "The good thing" refers only to the Torah, as says, "For I give you good doctrine; forsake not My teaching."Babylonian Talmud Berakhot 5a, in, e.g., Talmud Bavli: Tractate Berachos: Volume 1, elucidated by Gedaliah Zlotowitz, volume 1, page 5a2.

No single tractate of the key Rabbinic texts, the Mishnah and the Talmud, is devoted to theological issues; these texts are concerned primarily with interpretations of Jewish law, and anecdotes about the sages and their values. Only one chapter of the Mishnah deals with theological issues; it asserts that three kinds of people will have no share in "the world to come:" those who deny the resurrection of the dead, those who deny the divinity of the Torah, and Epicureans (who deny divine supervision of human affairs). Another passage suggests a different set of core principles: normally, a Jew may violate any law to save a life, but in Sanhedrin 74a, a ruling orders Jews to accept martyrdom rather than violate the laws against idolatry, murder, or adultery. (Judah haNasi, however, said that Jews must "be meticulous in small religious duties as well as large ones, because you do not know what sort of reward is coming for any of the religious duties," suggesting that all laws are of equal importance).

In addition to the legal discussions and analysis of the Mishnah, the Gemara in this tractate contains a considerable amount of Aggadah, including narratives and historical stories, as well as moral tales, exegetical interpretations, and sayings. A significant narrative section describes the origin of Hanukkah, relating that when the Hasmoneans defeated the Seleucid overlords and purified the Temple in Jerusalem, they found only one small jar of pure oil sealed with the High Priest's seal and apparently sufficient for a single day only; but by a miracle it lasted for eight days, so that the Festival of Hanukkah is celebrated for eight days. Other narratives describe how the Sages considered excluding the books of Ezekiel, Ecclesiastes and Proverbs from the canon of the Hebrew Bible; however, once interpretations and explanations for the passages that appear contradictory were provided, decided that they should be included. Also discussed is Rabbi Simeon bar Yohai, who was forced to flee and lived in a cave for twelve years following his criticism of the Roman conquerors and rulers of the Land of Israel.

Similarly, in the third part (chapters 10-21), which is later, no sources are assigned for a number of halakhot;15:3 may, however, be based on Yerushalmi Shabbat 15c, 25 so that care must be taken not to assign the compilation of this longest portion to too recent a date. Both the form and the content of those passages in which authorities are not mentioned point to a Judean origin; they may have been derived from the lost portions of Yerushalmi and various midrashic works, which, indeed, they may be regarded as in part replacing. Only certain interpolations, as well as the aggadic passage at the end of the tractate (or, in several manuscripts, at its beginning), may have been added much later. The division of the last part into sections ("perakim") seems to have been intended to secure a uniform size for the several sections; for 16:1 belongs to the end of chapter 15, and 19:1 to the end of 18, their separation being due to external reasons.

Rabbi Glasner's most notable work is Dor Revi'i (New York: Im haSefer, 2004), a commentary on mesechet (tractate) Hullin, which largely concerns the laws of shehitah (ritual slaughter) and other aspects of Jewish dietary laws. The work analyses the laws of shehitah in the context of a dispute between Rabbi Akiva and Rabbi Yishmael at Hullin 16b-17a about the interpretation of the verses in Deuteronomy (12:20-21) which state for the first time (just prior to the entry into the promised land) an obligation to perform shehitah on hullin (animals not offered as sacrifices). R. Yishmael interprets the verse to mean that for the preceding forty years the Israelites had been forbidden to eat any animal not offered as a sacrifice. However, R. Akiva states the verses mean that prior to entry into the promised land the Israelites had been allowed to eat non-sacrificial meat by performing nehirah, a minimal form of ritual slaughter that was superseded by the obligation to perform shehitah which had previously been reserved for sacrifices.

With swift limbs he hurls the shield up in the air and catches it on his foot, on his back, on his head and on his fingertips, although the stage is slippery from sprinkles of perfume and the wind blows hard; it seems as though he is trying to avoid the shield, which is seeking his body of its own accord. To keep the shield in constant motion is child’s play for Agathinus; to drop it would take practice., Martial. Epigrams, Book 9, No 38. Translated by Christer Henriksén, A Commentary on Martial The Tractate Sukkah of the Talmud says that Rabbi Shimon ben Gamliel (10 BC to 70 AD) could “take eight fire torches and throw them in the air and catch one and throw one and they did not touch one another.”, Babylonian Talmud, Sukkah 53a. Another mention of torch juggling from around the third century AD appears in the letters of Alciphron, where an incident is described involving a woman whose husband “was attached to the Ionian lass who tosses balls and juggles torches.” , Aliciphron, Letters of Parasites, Letter 36.

A brief list of major topics in each chapter follows. Since the chief aim in the Gemara is to explain and comment on the Mishnah, this is implied, and the topics mentioned will be ones that aren't directly about the Mishna (as a commentary is extremely difficult to summarize in a few lines). Folio references in parentheses are approximate and without a side (i.e. a or b). Chapter One (folios 2-22) The tractate jumps almost straight into a long series of aggadah, and abounds in aggadic material such as the plight of the nations in the World to Come (2), the Noahide Covenant and God's laughter (3), God's anger and punishment methodologies for both the Jews and Gentiles (4), the sin of the Golden Calf and its relation to immortality (5), an exposition of Jewish history relative to the destruction of the Second Temple (8-9), the nature of heresy and the stories of the martyrdom of some eminent Rabbis in the Roman persecution (16-18), and a detailed exposition of Psalm 1 (19).

Blessings both precede and follow the haftarah reading. One reason the reading of the haftarah is a special honor is because of the voluminous blessings the accompany the reading.Shlomo Katz, The Haftarah: Laws, Customs & History (2000, Silver Spring, Md.: Hamaayan/The Torah Spring) pages 77-78. These blessings are derived from the minor (and uncanonical) Talmudic tractate Massekhet Soferim - also called, simply, Soferim, which dates back to the 7th or 8th century CE.Joseph H. Hertz, Authorised Daily Prayer Book (NYC: Bloch Publishing Co., rev.ed. 1948) page 497. A.Z. Idelsohn, Jewish Liturgy and Its Development (NY: Henry Holt, 1932, reprinted NY: Dover Publications, 1995) page 140, citing Soferim 13:9-14. But it is possible that these blessings, or at least some of them, date from before the destruction of the Second Temple in 70 CE.Macy Nulman, "The Liturgical and Musical Development and Significance of the Haftarah", Journal of Jewish Music and Liturgy, vol. 15 (1992) page p.27; H. Martin James Loewe, introduction to C.G. Montefiore & H. Loewe, edd.

The tractate that is most often invoked for legally defining refugees is the 1951 Convention Relating to the Status of Refugees. The definition of "refugee" is most often summarized as > ... a person who is outside his/her country of nationality or habitual > residence; has a well-founded fear of persecution because of his/her race, > religion, nationality, membership in a particular social group or political > opinion; and is unable or unwilling to avail himself/herself of the > protection of that country, or to return there, for fear of persecution. The > convention is administered by the United Nations High Commissioner for > Refugees (UNHCR). The United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA), which was established prior to the 1951 convention in response to the humanitarian crisis, applies a different definition: > Under UNRWA's operational definition, Palestine refugees are persons whose > normal place of residence was Palestine between June 1946 and May 1948, who > lost both their homes and means of livelihood as a result of the 1948 > Arab–Israeli conflict.

6 (or one-fortieth, if he were a man of generosity; and one-sixtieth if he were stingy) and to give the same to a Kohen, a priest of Aaron's lineage, who, in turn, would eat such fruits in a state of ritual cleanness, in accordance with a biblical command, "...and let him not eat of the holy things, until he bathes his flesh in water. And when the sun goes down, he will be clean, and shall afterward eat of the holy things because it is his food" (). The tractate Terumot of the Mishnah and of the Jerusalem Talmud formulates the Jewish religious law for this gift, specifying two kinds of terumot given to the priest: the regular offering, known also as the terumah gedolah ("great heave-offering"), which the Israelites were required to give to the priest from the produce of their fields, and the terumat ma'aser ("tithe of the heave-offering"), the gift that the Levites were required to put aside for the priests from the tithe which ordinary Israelites had been required to give to them. This obligation was contingent upon the fact that such fruits grew in the Land of Israel.

In the Mishnah, Rabbi Jose said that a malefactor was never put to death unless two witnesses had duly pre-admonished the malefactor, as prescribes, "At the mouth of two witnesses or three witnesses shall he that is worthy of death be put to death." And the Mishnah reported another interpretation of the words, "At the mouth of two witnesses," was that the Sanhedrin would not hear evidence from the mouth of an interpreter.Mishnah Makkot 1:9, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, page 612; Babylonian Talmud Makkot 6b, in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 50, page 6b1; see also Mekhilta of Rabbi Ishmael, Nezikin, chapter 4 (Land of Israel, late 4th century), in, e.g., Mekhilta de-Rabbi Ishmael, translated by Jacob Z. Lauterbach (Philadelphia: Jewish Publication Society, 1933, reissued 2004), volume 2, page 378 (requiring forewarning by the witnesses); Babylonian Talmud Sanhedrin 9b, in, e.g., The Talmud: The Steinsaltz Edition: Tractate Sanhedrin: Part 1, commentary by Adin Steinsaltz (Even Yisrael) (New York: Random House, 1996), volume 15, page 87 (Rabbi Jose on warning by two witnesses).

According to Jewish tradition, it was during the sixth year of Alexander the Great's reign (lege: possibly Alexander the Great's infant son, Alexander IV of Macedon) that they began to make use of this counting.Babylonian Talmud (Avodah Zarah 10a), Rabbeinu Hananel's Commentary; RASHI's commentary on Babylonian Talmud (Avodah Zarah 9a); Sefer Hakabbalah of Rabbi Avraham ben David (Ravad); Midrash David on Mishnah Tractate Avot (Ethics of the Fathers, 1:6) The introduction of the new era is mentioned in one of the Babylonian Chronicles, the Chronicle of the Diadochi.Babylonian Diadochi Chronicle (BCHP) 3; obverse, line 4. Two different uses were made of the Seleucid years: # The natives of the empire used the Babylonian calendar, in which the new year falls on 1 Nisanu (3 April in 311 BC), so in this system year 1 of the Seleucid era corresponds roughly to April 311 BC to March 310 BC. This included the Jews, who call it the Era of Contracts Hebrew מניין שטרות, minyan shtarot). It is used in the Jewish historical book, now "deuterocanonical", 1 Maccabees, in 6:20, 7:1, 9:3, 10:1, etc.

Within Seder Nezikin, the Sanhedrin focuses on questions of jurisdiction, criminal law and punishments. The tractate includes eleven chapters, addressing the following topics: # The different levels of courts and which cases each level presides over # Laws of the high priest and Jewish king and their involvement in court proceedings # Civil suits: acceptable witnesses and judges and the general proceedings # The difference between criminal and civil cases, general proceedings in criminal cases # Court procedures, including examination of witnesses and the voting of the judges # Procedures for execution after condemnation, especially stoning # The 4 types of capital punishments, details of crimes which merit stoning (in fact stoning was only actually done if the convict survived being dropped off a 5-meter cliff first) # The rebellious son, and other crimes for which the offender is killed before committing the actual prohibition, and the commandments which Jews are to die before violating. # Details of crimes meriting capital punishment by burning (actually the pouring of hot lead down the throat, the Sadducee heretics instead used burning at the stake) or beheading; auxiliary punishments # Details of crimes meriting capital punishment by strangulation (i.e. hanging) # The World to Come and who does not receive it.

But Rabbi Johanan argued that refers to only the first day of a Festival, and not to succeeding days. After relating this dispute, the Gemara reconsidered and concluded that Resh Lakish and Rabbi Johanan differed not over whether additional offerings were obligatory, but over whether additional offerings were permitted.Babylonian Talmud Chagigah 7a, in, e.g., Talmud Bavli, elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 22, page 7a. Carrying Branches To Make Booths (illustration from the 1897 Bible Pictures and What They Teach Us by Charles Foster) Tractate Sukkah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Sukkot in and Mishnah Sukkah 1:1–5:8, in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 279–91; Tosefta Sukkah 1:1–4:28, in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner; Jerusalem Talmud Sukkah 1a–33b, in, e.g., The Jerusalem Talmud: A Translation and Commentary, edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman; Babylonian Talmud Sukkah 2a–56b, in, e.g.

Three daily prayer services were instituted: Shacharit during the morning hours until four hours of the day have passed, and corresponding to the morning daily sacrificial offering at the Temple in Jerusalem, Mincha during the afternoon, corresponding to the afternoon sacrificial offering and Ma'ariv in the evening after nightfall. The times for these services are also connected in the tractate to the practices of the patriarchs Abraham, Isaac and Jacob. On days when an additional offering was sacrificed in the Temple, namely Shabbat, Festivals, the intermediate days of the Festivals and the New Moon, an additional prayer service, Musaf, was recited between the morning and afternoon services. The Mishnah and subsequent discussion in the Gemara consider the designated times for the three services; occasions when the full eighteen blessings, or an abbreviated versions should be recited; circumstances in which a person does not have to pray as normally required facing towards the Temple in Jerusalem; traditions about the required state of mind when praying and the role of the Shaliach tzibbur ("representative of the congregation") who leads the repetition of the prayer when a minyan ("quorum") is present.

He was a member of the Jerusalem sanhedrin who became famous for his wisdom (and as such he ... The rabbinic traditions about the Pharisees before 70 Jacob Neusner - 1971 Bacher accounts for the absence of attributions of materials to Simeon the son of Hillel and to Gamaliel I and Simeon b. Gamaliel I : "Evidently the destruction of the Temple and the end of the authority of the Sanhedrin caused the ..."Neusner on Judaism: Literature - Page 162 Jacob Neusner - 2005 104 JACOB NEUSNER Two Halakas of our tractate (III, 1 and the last part of IV, 1) are given in the Tosefta (Yoma I, 13; ... But Rabban Gamaliel I was the grandson, perhaps the son, of Hillel, whom he had succeeded immediately, ...A history of the Mishnaic law of Holy Things: Volume 2 - Page 199 Jacob Neusner - 1978 "... had been received by him from "Miyyasha who had received it from Abba, who had received it from Shammai and Hillel, the last Zug." But Rabban Gamaliel I was the grandson, perhaps the son, of Hillel, whom he had ..." Some Christian writers identify him with the Simeon who blessed the infant Jesus.Journal of Bible and Religion Vol.

Ramon Llull devoted special attention to mnemonics in connection with his ars generalis. The first important modification of the method of the Romans was that invented by the German poet Konrad Celtes, who, in his Epitoma in utramque Ciceronis rhetoricam cum arte memorativa nova (1492), used letters of the alphabet for associations, rather than places. About the end of the 15th century, Petrus de Ravenna (b. 1448) provoked such astonishment in Italy by his mnemonic feats that he was believed by many to be a necromancer. His Phoenix artis memoriae (Venice, 1491, 4 vols.) went through as many as nine editions, the seventh being published at Cologne in 1608. About the end of the 16th century, Lambert Schenkel (Gazophylacium, 1610), who taught mnemonics in France, Italy and Germany, similarly surprised people with his memory. He was denounced as a sorcerer by the University of Louvain, but in 1593 he published his tractate De memoria at Douai with the sanction of that celebrated theological faculty. The most complete account of his system is given in two works by his pupil Martin Sommer, published in Venice in 1619. In 1618 John Willis (d.

In the Quran, God then sends a crow to dig the earth in which to bury the murdered brother, and the murderer regrets his deed as he looks upon the crow. While a bird digging the earth for Abel is a motif that appears in certain late extra-biblical Christian and Jewish sources, such as the Tanhuma, the Quran is the earliest known version of the episode and may be the source of the other attestations. The Quran then draws a lesson from the murder, not found in the text of the Torah: > That is why We decreed for the Children of Israel that whoever kills a soul, > without [its being guilty of] manslaughter or corruption on the earth, is as > though he had killed all mankind, and whoever saves a life is as though he > had saved all mankind. This verse is nearly identical to a passage in the Mishnah Sanhedrin tractate, part of the Jewish Oral Torah, which also concludes that the lesson of the murder of Abel is that "whosoever destroys a single soul is regarded as though he destroyed a complete world, and whosoever saves a single soul is regarded as though he saved a complete world".

Tomb of Rabbi Akiva in Tiberias, northern Israel Moshe Idel, Gershom Scholem, Joseph Dan, and others have raised the natural question concerning the relationship between the "chambers" portion of the Hekhalot literature and the Babylonian Talmud's treatment of "The Work of the Chariot" in the presentation and analysis of such in the Gemara to tractate Hagigah of the Mishna. This portion of the Babylonian Talmud, which includes the famous "four entered pardes" material, runs from 12b-iv (wherein the Gemara's treatment of the "Work of Creation" flows into and becomes its treatment of "The Work of the Chariot") to and into 16a-i. (All references are to the ArtScroll pagination.) By making use of the Rabbinically paradigmatic figures of Rabbi Akiva and Rabbi Ishmael in their writings, the generators of the Hekhalot literature, quite arguably, seem to be attempting to show some sort of connection between their writings and the Chariot/Throne study and practice of the Rabbinic Movement in the decades immediately following upon the destruction of the Temple. However, in both the Jerusalem Talmud and the Babylonian Talmud the major players in this Chariot/Throne endeavor are, clearly, Rabbi Akiva and Elisha ben Abuyah who is referred to as "Akher".

Roger Delgado appeared as Harrington, Derek Birch played Dunning and Australian actor Dodd Mehan starred as Karswell. The play was adapted by Simona Pakenham and produced by Leonarde Chase. 1952 – "The Uncommon Prayer Book" was dramatised by Michael Gambier-Parry for the regional BBC Home Service West. Broadcast on 24 April, the play was billed as a "ghost story for St. Mark's Eve" ("The prayer books, though repeatedly closed, are always found open at a particular psalm... above the text of this particular psalm is a quite unauthorised rubric 'For the 25th Day of April".) The 60-minute play was produced by Owen Reed and starred George Holloway as Henry Davidson. It was repeated on 26 November on BBC Home Service Basic as part of the Wednesday Matinee strand. 1954 – On 10 December, BBC Home Service Midland broadcast a version of "A Warning to the Curious", adapted by documentary maker Philip Donnellan. 1957 – The association between M. R. James and the festive period began on Christmas Day 1957 as Lost Hearts was read by Hugh Burden on the BBC Third Programme. 1959 – "The Tractate Middoth" was adapted as A Mass of Cobwebs by Brian Batchelor for the BBC's Thirty-Minute Theatre.

2007 − Radio 4 presented more M. R. James adaptations in the form of M.R. James at Christmas, a series of five plays in the Woman's Hour Drama slot. Stories adapted were "Oh, Whistle, and I'll Come to You, My Lad" starring Jamie Glover as Professor Parkins, "The Tractate Middoth" with Joseph Mlllson as Garrett and John Rowe as Eldred, "Lost Hearts" with Peter Marinker as Abney, "The Rose Garden" with Anton Lesser as George and Carolyn Pickles as Mary, and "Number 13" with Julian Rhind-Tutt as Dr Anderson. The plays were adapted by Chris Harrald and directed and produced by Gemma Jenkins. Each episode was introduced by Derek Jacobi as James himself. The series ran from Christmas Eve to 28 December, culminating in an original Jamesian drama, A Warning to the Furious. The episodes were released on CD as Spine Chillers by BBC Audio in 2008. They were repeated on BBC 7 in December 2009 and (under the title MR James Stories) on Radio 4 Extra in 2011 and 2018. These plays would be the last M. R. James radio adaptations for some time. Although repeats of older plays continued on BBC 7 and Radio 4 Extra, it would be more than 10 years before any new dramatisations were produced.