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On the halakhot of the ba’al keri (one who had suffered a nighttime impurity) according to rabbinic law by R. Eleazer ben Isaac of Tiktin. The title page states that it is on the purity and holiness of Israel, and that it was first printed seventy years earlier and is no longer available. It is now being reprinted with much additional information. That is correct for this printing, with 56 pp. far exceeds the earlier 1865 edition of 12 ff. Thje first title page is reproduced, a list of rabbis who supported the author with his other works, an introduction, and the text. Kodesh Yisrael is in two parts, At the top of the page in square letters are the halakhot, and below, in rabbinic letters, a commentary. From page 37 are new additions to Kodesh Yisrael, from p. 45 notes, and at the end of the volume the names of those who helped finance publication, and concluding with several prayers.
The ba’al keri is discussed in the Mishna of Zavim, there is no Gemara either in the Babylonian or in the Jerusalem Talmud. The scriptural basis of this tractate is Leviticus 15:1–15, which speaks of the ritual impurity of the zav, i.e., a man who has a running issue (probably gonorrhea) and describes in great detail how anybody and anything coming into contact in any manner (directly or indirectly) with the zav contracts impurity. Mishnah Zavim consists of five chapters. Chapter 1 discusses the significance of the frequency, intensity, and continuity of the discharge in determining whether the person concerned is considered definitely a zav in terms of Leviticus 15:1–15, or whether he is afflicted with a lesser degree of impurity (e.g., a ba'al keri, one who suffered an accidental discharge of semen, in terms of Lev. 15:16). Chapter 2 first lists the categories of men to whom the law of running issue applies (including, for example, slaves, minors, and even eunuchs) and then discusses the seven ways of examining a suspected person to ascertain whether or not he is really a zav. The last paragraph touches on the difficult problem of midras (lit. "treading"), denoting the very high degree of impurity ("father of uncleanness") imparted by a zav to a thing on which he stands, sits, lies, etc. (without touching it) and which these things in turn impart to a person (including his garments) who stands, sits, lies, etc., on them. The "thing" in question here is called mishkav ("couch"), but the law of midras would apply to anything used for standing, lying, or sitting on, or for any other relevant activity (e.g., leaning, riding, etc.). |
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... נתעוררתי ... להביאו מחדש לדפוס בהוספות והערות [מאת ר' ישעיה אשר זעליג מרגליות] ... המו"ל שלמה גלידמאן בלאאמו"ר הרב ר' בנימין פרץ ז"ל. שנת ה'ט'ו'ב'ל' ב'מ'י'ם' ז'ה' 'ה'א'י'ש' ט'ה'ו'ר'
עמ' [1]: מכתב לר' שלמה גלידמאן, מאת המוסיף והמעיר הרומז לשמו בתיבת מ'א'ז' [אשר זעליג מרגליות]. בדפוס-צילום של הספר, ירושלים תשכ"ח, נוסף בשולי המכתב: ישעיה אשר זעליג מרגליות.
עמ' [4]: תפלה למשה ... הרמב"ן ... קודם הזיווג ... העתק מספר של"ה ...
שער האותיות. פותחת: יהי רצון מלפניך צור כל העולמים ... שתתן לי זרע.
אוצר השירה והפיוט, ב, עמ' 317, מס' 1295; ד, עמ' 311, מס' 1295.
עמ' [5]: לחש לעין הרע בדוק ומנוסה [מתוך ספר] כף אחת [לר' חיים יוסף דוד אזולאי] אות לח. פותח: משביע אני עליכם כל מין עינא בישא. |
