by Rabbi Dov Linzer
Posted on February 26, 2010
The Gemara (Megilah 7a) raises the question whether Megilat Esther is part of the canon, is part of Tanakh. The halakhic expression of this is whether it is metamei et ha’yadayim, ritually impurifies the hands. As is recorded in Mishna Yadayim (3:5 and 4:6), kitvei hakodesh, holy Scriptures, cause tumat yadayim, impurity of the hands.…
by Rabbi Dov Linzer
Posted on February 19, 2010
There is a debate in the gemara (Ketuvot 10a) whether the ketuvah is mi’di’orraita, Biblical, or mi’di’rabanan, rabbinic. The position that ketuvah is Biblically-based is an individual one, that of Rabban Shimon ben Gamliel, and he even states this position somewhat tentatively – mikan samkhu li’ktuvat isha min haTorah, from here the Rabbis found support to the institution of the ketuvah from the Torah.…
by Rabbi Dov Linzer
Posted on February 12, 2010
As is well known, there are two stages of marriage, kiddushin and nissuin. Kiddushin is referred to in the Torah as erusin, and nissuin is referred to as either kicha, taking (“Who is the man who has betrothed a woman and not taken her” – Deut 20:7) or beulat ba’al, a woman who has had sex with her husband (see Deut 22:22-23).…
by Rabbi Dov Linzer
Posted on February 5, 2010
One of the lesser well-known laws of niddah requires that husband and wife separate from sex on the day (or night) that the wife is expecting to get her period. This day is called the veset, and this requirement is learned from the verse “And you shall separate the Children of Israel from their impurity” (Lev.…
by Rabbi Dov Linzer
Posted on January 29, 2010
The act of kiddushin, the giving of the ring, is accompanied by a verbal statement – harei at mekudeshet li bi’taba’at zo ki’dat Moshe vi’Yisrael, “behold you are betrothed to me with this ring, according to the laws of Moshe and Israel.”…
by Rabbi Dov Linzer
Posted on January 22, 2010
When studying kiddushei kesef – kiddushin through the giving of an object of value – one must ask: is kiddushin is an actual kinyan, act of acquisition, or not? The two sides of this question can be seen in the development of the practice of giving a ring.…
by Rabbi Dov Linzer
Posted on January 15, 2010
Birkhat eirusin, the blessing made prior to the giving of the ring, is directly tied to how we define the religious significance of the institution of marriage. Regarding the brakha itself, the Talmud (Ketuvot 7b) records the text of the brakha and a debate as to whether we close it with a final brakha (which is our practice).…
by Rabbi Dov Linzer
Posted on December 18, 2009
When studying Chanukah, we often study the classic sugyot from Mesekhet Shabbat (21b-23a). However, a more obscure sugya – “The violators (pritzim) came and profaned it” in Avoda Zara, 52B – provides important insights as well. Based on this verse from Ezekiel 7:22, the Gemara states that when the Beit HaMikdash was violated in the time of the Hasmoneans, the altar lost its sanctity and, when the Hasmoneans were victorious, they needed to dismantle and bury the now desacralized altar.…
by Rabbi Dov Linzer
Posted on November 13, 2009
In hilkhot Niddah, the topic of bedikat shiva nikkiyim – the internal checking that a woman does during the seven days after cessation of bleeding – raises important questions. In general, it is a question how relevant the Brisker approach to learning – an approach which posits a chakira, two competing conceptual definitions of a law, and then makes all debates dependent on this question – is relevant to the world of halakha.…
by Rabbi Dov Linzer
Posted on November 6, 2009
The topics of hirhurim and tzniut, of illicit sexual thoughts and modesty, have deep implication. The Gemara (e.g., Avoda Zara 20b, Berakhot 24a) focuses on the man’s sexual thoughts as potentially resulting from seeing or looking lustfully at women, but does not address the issue of women’s sexual thoughts.…
by Rabbi Dov Linzer
Posted on September 14, 2009
Masekhet Sotah primarily focuses on the parsha in the Torah regarding a woman whose husband suspects her of adultery (Bamidbar 5:11-31). It is fascinating to see how Chazal’s understanding of Sotah differs from the simple sense of the psukim. This issue has been explored by various scholars, in particular Moshe Halbertal and Judith Hauptman, who point out that in Chazal’s understanding the process is one which is more based on objective fact (observed seclusion following a warning) rather than on the husband’s capricious suspicions.…
by Rabbi Dov Linzer
Posted on December 22, 1998
The miracle of Chanukah is commemorated and publicized by the lighting of the candles. The Talmud (Shabbat 21b) tells us that the exact practice of how to light the Chanukah candles was disputed by the School of Hillel and the School of Shammai.…
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