In our last post, we discussed that seven days after giving birth to a boy and 14 after a girl, the newborn mother purifies herself in a mikvah.

Death, as we have often noted, is the primary source of tumah, impurity, with a corpse classified as avi avot hatumah, the grandfather of tumah. 

It is hard to imagine more influential institutions of Jewish learning than those of Beit Hillel and Beit Shammai. These two great schools set in motion much of the foundation of the Oral Law. It was regarding their some 316 disputes recorded in the Mishna that a heavenly voice declared, “These and those are the words of the living G-d” (Eiruvin 13b). 

“And you shall live by them” (Vayikra 18:5). The mitzvot of the Torah are meant to enhance life, adding meaning and sanctity to our sojourn on earth. The Torah is an eitz chaim, a tree of life, providing beautiful fruit year after year, generation after generation. Torah and death are incompatible. Thus kohanim, those tasked – at least in Temple times – with the teaching of Torah, were forbidden to come in contact with death.

Seder Taharot opens with masechet Kelim, vessels, which at 30 chapters and 254 mishnayot is far and away the largest of the 63 tractates of the Mishna[1]. To fully understand the masechet, one needs great knowledge of “realia”, understanding the day-to-day of life during the Temple period—specifically, the types, sizes and shapes of various vessels in use throughout the Mishnaic period.

Jewish law is generally divided into three distinct areas: issur v’heter, ritual law; dinei mammonot, monetary law; and tumah v’tahara, laws of purity and impurity. Just as the laws regarding criminal and civil law differ—the former requiring evidence beyond a reasonable doubt and the latter a balance of probabilities—each area of Jewish law has its own rules and procedures. Hence, our sages note, “One cannot derive principles regarding ritual laws from [those of] monetary law”.

“The one sheep you shall do in the morning and the second sheep you shall do in the evening”. Cited twice in the Torah (Shemot 29:39 and Bamidbar 28:4), this verse, is, at least according to one view, its most important. Many are familiar with the view of Rabbi Akiva who, echoing Hillel, teaches that “to love your neighbour as yourself” is the most important verse of the Bible.

“Rabbi Shimon says: Kevasim, lambs, precede se’irim, goats, in all places” (Keritot 28a). Rabbi Shimon notes that while lambs and goats are often mentioned together, the Torah (almost) always refers to lambs first. “Is it possible [that this is] because they are preferred?

Rav Chaim Soloveitchik, when asked to define the main role of a rabbi, responded that it is to help the poor, the widow and the orphan. This towering genius—who refined and systemized an analytical approach to Talmudic study that literally changed the course of Talmudic study around the world—well understood that helping those in need is more important than resolving a contradiction in the Rambam. 

One brings a korban for one of two reasons: either because one wants to or because one has to. One may offer a korban as a way of saying thank you for the blessings of life. Instead of, or perhaps in addition to inviting some friends over to celebrate, one transforms the feast into a seudat mitzvah by celebrating in Jerusalem, publicly offering thanksgiving to G-d and sharing their bounty with others[1].