Mishnaic

In mishnaic times there was an expectation that the woman would immerse as soon as she completed the time of her impurity. ❋ LeBeit Yoreh (2009)

The mishnaic passage avoids sexing the human body in this context. ❋ Unknown (2009)

The one exception in mishnaic thinking about the human body is potentially Mishnah Ohalot 1: 8 which enumerates the 248 primary parts or limbs of a human being (adam), a list which does not include any sexual organ. ❋ Unknown (2009)

These fundamental mishnaic texts indicate that the gender duality of Jewish law is in fact not conceived as a symmetric duality, as least not from the perspective of the rabbis who began to build the halakhic edifice. ❋ Unknown (2009)

In this mishnaic reflection on gender and law, then, exemption from religious duties is a halakhic category that can apply only to women. ❋ Unknown (2009)

This seems to be the reaction of the mishnaic editors to the presence of a woman in the rabbinic academy. ❋ Unknown (2009)

The words she uses to describe the transaction are “a bill of divorce and release,” just as in the mishnaic text (Mishnah Gittin 9: 3). ❋ Unknown (2009)

In the Tannaitic (mishnaic) tradition, the marriage of Martha daughter of Boethus and the High Priest Joshua ben Gamla (first century c.e.) is tied to a change in the laws of marital status pertaining to the High Priest. ❋ Unknown (2009)

The same mishnaic verse includes another opinion, that of Ben Azzai (early second century c. e.): “One must teach his daughter Torah so that if she must drink [the water that tests her fidelity if she is a sotah — a suspected adulteress], she will know that the merit postpones her punishment.” ❋ Unknown (2009)

Gideon Hausner Jewish Day School faculty members Aviv Monarch and Ora Gittelson-David will look closely at a series of biblical, mishnaic and talmudic texts to uncover the meaning of the number "40" in Jewish literature and tradition. ❋ Unknown (2010)

In mishnaic times, people ate formal meals while reclining on couches. ❋ Unknown (2009)

In mishnaic times if the groom-to-be stayed at his father-in-law’s house and was permitted to be secluded with his betrothed, he had no claim of non-virginity (Ketubot 4: 1; Shulhan Arukh E.H. 68: 1). ❋ LeBeit Yoreh (2009)