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  • adj

Synonyms for terefah

not conforming to dietary laws

References in periodicals archive ?
A human terefah is also defined on the basis of medical evidence--specifically, as Maimonides says, "it is known for certain that he had a fatal organic disease and physicians say that his disease is incurable by human agency and that he would have died of it even if he had not been killed in another way." [26] While most authorities classify a person as a terefah when death is expected within twelve months, analogous to the presumption regarding an animal, [27] others argue that fundamental physiological differences between humans and other animals (and, I would add, the expenditure in our day of considerably more human energy and resources in caring for sick humans) often enable people who have an incurable illness to survive for a longer period.
Perhaps the blood of the other person is redder!" [30] As Rabbi Joseph Babad says, the provision in Jewish law exempting the killer of a terefah from the death penalty effectively makes the terefah an exception to this tenet of the equality of all human lives.
[39] I have argued elsewhere, though, that the sources' analogy to a flickering candle, such that even moving the patient becomes life-threatening, suggests that a goses is literally in the last hours of life and that rabbis like me who would like to rule liberally in medical matters at the end of life must instead use the category of terefah. [40]
As Maimonides explains, homicides that cannot be classified as murder for some reason (specifically, the evidentiary rules are not satisfied, the perpetrator committed the act through an agent, the victim is the killer himsel f [suicide], or the victim is a terefah) are nevertheless prohibited as acts of bloodshed under Genesis 9:6.
On the same page of the Talmud on which Rava says that "all admit" that the killer of a terefah is exempt from human legal proceedings, he also asserts that one who has illicit sex with a terminally ill person is liable.
The questionable viability of newly born infants, due, at least in part, to doubts as to whether they were premature or full-term, led Jewish law to exempt one who kills a child less than thirty days old from human prosecution, just as it treats the person who kills the terefah. [T.
Sinclair also points out that Jewish law treats both the fetus and the terefah in a parallel manner with regard to the Sabbath laws: in both cases, saving the life of the fetus or the terefah at the cost of violating the Sabbath is debated, with opinions going in both directions.
In modern Jewish thought, a terefah is distinguished from a goses in terms of the treatment he must receive.