At the end of the show, Cohen raised his hands, rabbinically, and recited in Hebrew the birkat kohanim , the priestly blessing, over the crowd.
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But their partnership remains intact, and after leading the Jewish Home's amalgam of religious Zionists and Orthodox Jews since 2012, they felt increasingly hemmed in by their radical, rabbinically guided partners, who have been accused of racism, messianism and homophobia.
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But what separates shmurah — which the rabbi called "the Bentley of matzo" — from other popular options, like Streit's, the purveyor that not long ago closed its longstanding flagship on the Lower East Side, is that shmurah matzo is rabbinically supervised at every step, from farmer to field to factory.
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Hebrew: (Koṣer) Definition: Severing a plant from its source of growth. Removing all or part of a plant from its source of growth is reaping. Climbing a tree is rabbinically forbidden, for fear this may lead to one tearing off a branch. Riding an animal is also rabbinically forbidden, as one may unthinkingly detach a stick with which to hit the animal.
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This is a misnomer: carrying within a private domain is permitted; and carrying within an open area is Biblically permitted (though rabbinically forbidden). See further: Chayei Adam Shabbos 47–56.
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Removing the Blood. Chabad.org. Although blood from fish is biblically kosher, it is rabbinically forbidden to consume fish blood to avoid the appearance of breaking the Biblical prohibition.Citron, R. Aryeh. All About Kosher Fish. Chabad.org.
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He received rabbinic ordination from the Hebrew Union College in Cincinnati in 1952, becoming the first North Carolina native to be rabbinically ordained. During his rabbinical studies, he became involved with civil rights activism and organized a student effort to desegregate a local Greek restaurant.
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It is also questionable whether the use of a keyboard or other input device to change what is displayed is a direct effect, as it depends both on the keyboard and on the device's pre-programmed behavior. Regarding printing a document on paper, some authorities view it as grama and only rabbinically prohibited (since the printing only occurs after some time and after the computer has calculated how best to print), while others view it as straightforward writing and thus Biblically prohibited. The use of a computer might be considered "Uvdin d'Chol" (weekday/mundane activities), which are prohibited rabbinically in order to preserve the spirit of the sanctity of Shabbat, by preventing one from carrying out unrequired or grueling tasks and weekday-specific activities on Shabbat. R' Nahum Rabinovitch ruled that soldiers (who need to write in order to save lives) should preferably use a pen with disappearing ink (which is rabbinically prohibited as the writing is temporary) rather than electronic writing on a computer, indicating what he saw as the seriousness of the prohibitions involved in using a computer.
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Transferring an object between an open area to a private domain or public thoroughfare is rabbinically prohibited. Transferring an object between an exempt area and any other domain is permissible. In addition, transferring an object for a distance of four cubits (or more) in a public thoroughfare or open area is forbidden. For these purposes "transferring" means "removing and depositing".
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Sof Zman Tefilah (סוֹף זְמַן תְּפִלָּה) means "end of the time to say the Shacharit Amidah." This is four (variable) hours into the day. The above comments apply here also. However, since the Amidah is only rabbinically required (unlike the Shema which is Scriptually mandated) it is common to rely on the later time, thus only a few calendars publish the earlier time.
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So carrying an article out of one domain type and returning to the same domain type, without setting it down in the interim in a different domain type, does not violate this activity. However, it is rabbinically prohibited. The definition of an area as public thoroughfare or private domain is related to its degree of enclosure, not solely based on ownership. This law is often referred to as carrying.
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Since the Shabbat morning kiddush is rabbinically rather than biblically mandated, it has a lesser status than the Friday night kiddush. Its name Kiddusha Rabba (קידושא רבא, "The Great Kiddush"), first mentioned in the Talmud,Pesachim 106a is euphemistic.Mishnah Brurah 289:3 There are different versions for the kiddush on Sabbath morning, and it is generally shorter than the Friday night kiddush. Originally, this kiddush consisted only of the blessing over the wine.
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This is because an increased ease of function is not considered a benefit. When the activity desired is itself only rabbinically prohibited, it may be permitted to tell a non-Jew to perform the activity for important reasons, such as a communal benefit (such as a power outage in the synagogue) or a mitzvah (such as circumcision). This principle is known as shevut deshevut bimkom mitzvah. There are also leniencies in the event of a sick person, including even minor discomfort among very young children.
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During his youth, Moses Josef was Rabbinically ordained by the leading Halachik figures of his time such as Rabbi Chaim Tzvi Teitelbaum of Sighet and Rabbi Yehuda Leib Tsirelson of Kishinev among others, In 1921 he married Sarah Farkas. They had two sons; Dr. Samuel S. Rubin and Dr. Jacob K. Rubin. During the years 1922–1940, he served as Chief Rabbi of the Jewish-Romanian community in Câmpulung Moldovenesc, Bukovina. From 1941 until 1946 he served as President of the Rabbinical Council of Romania and Chairman of Agudath Israel in Romania.
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In the entry entitled "Paradigmata" in his study, "'The Written' as the Vocation of Conceiving Jewishly", John W McGinley gives an accounting of how this name functions in the Bavli's version of "four entered pardes".McGinley, John W; "The Written" as the Vocation of Conceiving Jewishly. . The entry "Paradigmatia" gives an accounting of the meaning of "Metatron" as it is used in the Bavli's version of "four entered pardes". This account maintains that "Ishmael ben Elisha" is a rabbinically sanctioned cognomen for Elisha ben Abbuyah (the "Akher" of the Bavli's account).
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In the former case, it is forbidden to recite any blessing while one feels one's need, and so the blessing is postponed. In the latter case, one may also not recite the blessing beforehand since clean hands are a prerequisite for reciting the blessing. Even if one is certain that one's hands are clean (for example, at the Rabbinically-instituted rinsing before breaking bread), one still recites the blessing afterwards to avoid confusion. Also contrary to the usual pattern, blessings are said after certain public readings from the Tanakh as well as before it.
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Shabbat candles Shabbat candles () are candles lit on Friday evening before sunset to usher in the Jewish Sabbath.Shabbat Candles, Feminine Light Lighting Shabbat candles is a rabbinically mandated law.Shulchan Aruch, Orach Chayim 263:2 Candlelighting is traditionally done by the woman of the household, but in the absence of a woman, it is done by a man. After lighting the candles, the woman moves her hands over the candles and towards her (as if bringing in or guiding in the Sabbath); she then covers her eyes and recites a blessing.
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In Halakha, a shinuy (Hebrew: , with variant English spellings) is an unconventional method of performing an act that is normally forbidden when there may be justification for performing such an act, for example, when there is a medical need. A shinuy is generally performed when there is not complete danger to life, but a lesser danger, such as to limb. A shinuy transforms an act from one that is biblically forbidden to one that is rabbinically prohibited, thereby making it less of an offense. This can be done by performing the act in a manner that makes it more difficult or less practical.
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Elisa Klapheck (born 10 December 1962) is the first female rabbi to serve in the Netherlands, although she was born in Germany. She was also one of the organizers of Bet Debora Berlin, a conference of European women rabbis, cantors, scholars, and rabbinically-educated Jews in Berlin in 1999. She was ordained in 2004 by the Aleph Rabbinic Program, and in 2005 she became the rabbi of "Beit Ha'Chidush" (House of Renewal) in Amsterdam. In 2009 she returned to Germany and has since been the rabbi of the "Egalitarian Minyan" in the Jewish Community of Frankfurt am Main.
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Among the practices Hailperin instituted were organ music during the prayer services, the elimination of the rabbinically-mandated second day of festival observance, the election of women to the temple's board of trustees, the calling of women to the Torah reading, and counting women as part of the minyan. Synagogue facade In 1953, Tree of Life moved into its present building in the Squirrel Hill neighborhood of Pittsburgh. The land for the new structure was gifted by then-synagogue president Charles J. Rosenbloom. The synagogue symbolically showed its ties to Israel with a cornerstone hewn from limestone quarried in Jerusalem.
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In Orthodox Judaism, accordingly, studying the Temple ritual on Yom Kippur represents a positive rabbinically ordained obligation which Jews seeking atonement are required to fulfill. In Orthodox synagogues and many Conservative ones a detailed description of the Temple ritual is recited on the day. In most Orthodox and some Conservative synagogues, the entire congregation prostrates themselves at each point in the recitation where the Kohen Gadol (High Priest) would pronounce the Tetragrammaton (God’s holiest name, according to Judaism). The main section of the Avodah is a threefold recitation of the High Priest’s actions regarding expiation in the Holy of Holies.
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It is rabbinically forbidden for a Jew to tell a non-Jew to do an activity forbidden on the Sabbath, regardless of whether the instruction was given on the Sabbath or beforehand.Amirah le’Akum: Basic Parameters The reason is that otherwise, the sanctity of the Sabbath would be diminished, as any activity desired could be performed via proxy. It is also forbidden to benefit on Sabbath from such an activity, regardless of whether the non-Jew was instructed to do so or not. However, if the non-Jew does an activity for himself, a Jew may benefit from it.
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Rabbi Nevins has written on the subject of mamzerut, disagreeing with an approach that would declare the category inoperative and proposing instead an approach more in line with the halakhic methodology used by Orthodox Rabbi Ovadia Yosef used to discredit and exclude potential evidence of mamzer status. He noted that this approach would cover virtually all cases of inquiry in the types of situations a congregational rabbi would be likely to experience, and suggesting that Conservative rabbis should similarly not abolish or declare opposition to problematic Biblical categories but should rabbinically limit their scope and effect.Nevins, Rabbi Daniel S. "A Concurring Opinion Regarding Mamzerut", Committee on Jewish Law and Standards, EH 4.2000b, pp. 587-592. Accessed November 1, 2013.
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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.
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While Jewish law usually demands that public rituals be led by those who are obligated in that particular ritual- and women are generally considered to be not obligated in public Torah reading- R. Shapiro demonstrated that public Torah reading is an exception, based on the baraita's explicitly allowing a minor, who is also not obligated, to lead. therefore, he argued, only "the dignity of the congregation" was invoked to discourage women from reading. He then analyzed the weight of the "dignity of the congregation" prohibition. Analyzing authorities on the law of Kevod HaTzibur, he noted a number of other situations which were rabbinically prohibited due to the "dignity of the congregation", such as rolling a Torah scroll in front of the congregation or having a person too young to have a beard serve as Hazzan.
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Babylonian Talmud, Sukkah 42a The reciting of the first verse of the Shema is called "the acceptance of the yoke of the kingship of God" (kabalat ol malchut shamayim).Mishnah Berachot 2:5 Judah ha-Nasi, who spent all day involved with his studies and teaching, said just the first verse of the Shema in the morning "as he passed his hands over his eyes",Babylonian Talmud, Berachot 13b which appears to be the origin of the custom to cover the eyes with the right hand while reciting the first verse. The first verse of the Shema is recited aloud, simultaneously by the hazzan and the congregation, which responds with the rabbinically instituted Baruch Shem ("Blessed be the Name") in silence before continuing the rest of Shema. Only on Yom Kippur is this response said aloud.
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While there is no explicit prohibition in the written Torah for carrying objects between domains on the Sabbath, according to traditional Jewish commentators,See Rashi and Ibn Ezra on the Torah. Talmud Eruvin 17b this category of melakha (work) is mentioned in : :"Let no man go out from his place on the seventh day" According to the Talmud, the manna could not be collected on Sabbath because it could not be carried into the Israelites' homes. Another rabbinically quoted verse is : :Moses commanded, and a message was propagated in the camp saying, Let no man or woman do any more work for the holy donation, and the people ceased to bring. The Talmud understands the latter verse to refer to the people ceasing to carry their donations from their personal domains to the sanctuary, on Shabbat.
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Orthodoxy generally prohibits driving during Shabbat under all circumstances except for a life-threatening emergency. Orthodox Jews have never challenged prohibitions against driving on Shabbat, but rather have striven to make any accommodations necessary to avoid this activity, including living within walking distance of a synagogue and other places where they wish to visit regularly during Shabbat, walking long distances when the need arises, and staying at home throughout Shabbat when this is not possible. Those who are travelling away from their hometown will attempt to find a hotel or other accommodations within a practical walk of their Shabbat needs. While riding an animal, the primary ancient form of transportation, during Shabbat is rabbinically prohibited, the operation of an automobile is considered a direct violation of Torah law due to the burning of fuel, among other issues.
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Jacob ben Asher, Yoreh De'ah 89:2 Hard and aged cheese has long been rabbinically considered to need extra precaution,Moses Isserles, The Tablecloth 89:2 on the basis that it might have a much stronger and longer lasting taste;David HaLevi Segal, Rows of Gold 89:4 the risk of it leaving a fattier residue has more recently been raised as a concern.Yechiel Michel Epstein, laying the table 89:11 According to these rabbinic opinions, the same precautions (including a pause of up to six hours) apply to eating hard cheese before meat as apply to eating meat in a meal when the meat is eaten first. Judah ben Simeon, a 17th-century doctor in Frankfurt, argued that hard cheese is not problematic if melted.Judah ben Simeon, Yad Yehudah 89:30k Binyomin Forst argues that leniency is proper only for cooked cheese dishes and not dishes topped with cheese.
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Karaite Judaism defines the Four species (Arba`at haMinim) somewhat differently than Rabbinic Jews, i.e. (1) fruit of splendorous tree (Peri `Eṣ Hadar), which need not be the Etrog (yellow citrus fruit) demanded by rabbinic law, yet may be either any seasonal fruit tree considered splendorous by an individual Jew, or branches of olive trees featuring the olives, that were considered splendorous by the Judean Israelites in the generation of Nehemiah, as seen in Neḥemyah 8; (2) date palm fronds (Kappoth Temarim) instead of the closed palm frond used by Rabbinic Jews; (3) branches of thickly leaved trees (‘Eṣ ‘Avoth) which may be from fig, laurel and eucalyptus rather than myrtle branches only; and (4) willow branches (‘Aravoth Naḥal) e.g. maple, oak, yew and butternut, as opposed to the rabbinically dictated willow tree's boughs. Karaite Jews have always understood the Arba`at haMinim to be used for the purpose of constructing the roof of the Sukkah (pl.
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In general, a Jew must violate biblically mandated, and certainly rabbinically mandated, religious laws of Judaism in order to preserve human life. This principle is known as ya'avor v'al ye'hareg (, "transgress and do not be killed") and it applies to virtually all of Jewish ritual law, including the best known laws of Shabbat and kashrut, and even to the severest prohibitions, such as those relating to circumcision, chametz on Passover, and fasting on Yom Kippur. Thus, the Torah generally asserts that pikuach nefesh (פיקוח נפש, "the preservation of human life") is paramount, and in most situations even the preservation of a limb is equated with the basic principle. This stems in part from the biblical injunction that the Judaic laws are given "that you shall live by them", a commandment traditionally interpreted as meaning "...and not die by them" - human life is generally considered more significant than keeping religious precepts at the risk of life (or in some cases risk of serious harm); however, three areas of prohibition may not be trespassed under any circumstances, even to save a human life: acts involving murder, some kinds of sexual misconduct, and idol worship.
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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".
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