Pesahim

However, by the time that the Babylonian Talmud came to be composed this presence was so unique that the rabbis transformed Beruryah into a superhuman scholar (BT Pesahim 62b).

Post-Biblical and Rabbinic Women. 2009

Abstinence from work at various times by women alone is documented in the Jerusalem Talmud (Pesahim 4: 1).

Observance of Mitzvot: Custom and Halakhah. 2009

In Pesahim 43b, R. Elazar affirms, “Women are subject to the [obligation of] eating unleavened bread by the law of Scripture.”

Festivals and Holy Days. 2009

However, one tradition in the Babylonian Talmud suggests that when a sage quotes his mother he does not say “(a) mother said to me” but rather “my mother said to me” (BT Pesahim 112a).

Female Personalities in the Babylonian Talmud. 2009

The Talmudic discourse on this ruling in Pesahim 108a lists the foods at the Passover meal that require reclining: unleavened bread, bitter herbs and wine.

Ishah Hashuvah (Woman of Distinction). 2009

Some medieval authorities claimed that these miracles came about because of the women (Rashi on BT Shabbat 23a; Rashi and Rashbam on BT Pesahim 108b), while others say that women underwent the same danger as the men and therefore are included (Tosafot BT Pesahim 108b).

Legal-Religious Status of the Jewish Female. leBeit Yoreh 2009

In these words Deborah requests that the prophetic spirit return to her (BT Pesahim 66b).

Deborah 2: Midrash and Aggadah. 2009

This allegorical interpretation can fit the tradition that explains the name “Gomer” as reflective of the condition of Israel, since at that time the Aramean king sought to destroy (li-gmor) the wealth of Israel, as depicted in II Kings 13: 7: “For the king of Aram had decimated them and trampled them like the dust under his feet” (BT Pesahim 87b).

Gomer, daughter of Diblaim: Midrash and Aggadah. 2009

As Isa. 23: 8 states: “whose merchants were noble, whose traders [kinanehah] the world honored” (BT Pesahim 50a).

Shua's daughter: Midrash and Aggadah. 2009

The discussion in Pesahim concerning the reclining of women has been referred to and commented upon extensively in the rabbinic and halakhic literature, due to its practical application in the Seder ritual.

Ishah Hashuvah (Woman of Distinction). 2009