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14

There is an aggadah in Bavli Sotah 11b that is almost exactly what you're describing. It's in the section that starts with Rav Avira saying that B'nei Yisrael were redeemed from Mitzrayim on account of the righteous women. First they would encourage their husbands in the mitzvah of p'ru ur'vu, then they would stay in their houses while pregnant, and then ...


12

As CharlesKoppelman said in the comments above, it is the custom of some Jewish people to prefer surrounding their children with only pure, kosher images, including those of animals. This is, as he said, not universal, nor even extremely common, AFAIK. I suggest you just ask the parents beforehand. They'll be glad to tell you :D Sources for the ...


11

In Be'er Moshe, R' Moshe Stern relates how it was the custom in his home not to allow children to see their reflection in the mirror before their teeth come in or before they begin to speak. In regard to several of these type of (bizarre) customs, he writes: וכל אלו הג׳ מנהגים בכלל מנהג נשים זקינות שעליהם כתב הרשב״א שאל יזלזלו בדבריהן ובמנהגיהם כי בודאי ...


10

Human breastmilk is 100% kosher once it has left the woman's body (Shulchan Aruch YD 81:7). Furthermore, it is pareve, but shouldn't be cooked with meat to avoid issues of Marat Ayin (ibid. 87:4).


7

Aveilus for the Torah forgotten. Taamei Haminhagim 902


6

Rav Aharon Yehuda HaLevi Grossman (V'Darashta VChakarta 4:42:7) permitted nursing in a bathroom particularly in a case where doing so would allow for proper modest behavior. Source


6

It is superstition, which Jewish women likely absorbed from the surrounding culture. I wrote in another answer about upsherin and the Pennsylvania Germans / Dutch, where the Pennsylvania Germans are continuing an old superstition from Europe (and where upsherin is explicitly not practiced by Tannaim/Amoraim). Similarly, R' Menasheh Klein's endorsement of ...


6

My understanding is that 30 days was considered a rule of thumb for whether we call this a healthy baby that could have lived, but then died; vs. a sign that this pregnancy was never truly viable. Traditionally (for instance Chochmas Adam 161:6), the understanding was that an "eight-month-gestation" baby was born with severe defects and thus never got ...


5

The sefer "Viyikare Shemo Beyisroel" (page 84) brings two views on the subject. Some consider combining two names as a completely different name that has no association to either, while others have no problem. He writes that the prevalent custom is like the later opinion. The sources he brings: Bris Avos (8:39). Pe'er Hador (vol. 4 pg. 200). Yabiye Omer (5 ...


5

The Star-K's Rabbi Frankel discusses it. Rav Heinemann shlit”a suggests that there is further reason to be lenient in the case of the diaper with a color-changing stripe. Rav Moshe Feinstein zt”l states that, on Shabbos, one is allowed to wear photo-gray glasses which darken when exposed to sulight, even though walking outside will cause the lens to ...


5

Shmiras Shabbos Khilchasa (quoted by Rabbi Ribiat in his Sefer 39 Melachos) page 154-155 says it is permitted to add to a Ohel on Shabbos and therefore one may place a plastic covering over a stroller on Shabbos, so long the strollers own canopy is open already. He says the regular canopy can be opened as it is attached and then you place the plastic ...


5

It comes from Niddah 31b: הרוצה לעשות כל בניו זכרים יבעול וישנה – One who wants to make all his children males should cohabit once and then repeat it. Rashi there explains that this comes in continuation to the previous statement in the Gemora that if the wife emits seed first the child conceived will be a male. By first arousing his wife's desire ...


5

A few years ago there was a tehilim drive for a sick baby pre-bris and the tehilim name being used was Tinok Ben Aviva until they were eventually able to do a bris. The child's father is an established Rabbi , currently leading this congregation and many congregations used this name worldwide, so I assume this is the accepted practice. Not sure how to handle ...


4

I read from Rav Mutzafi that there is no problem for a child to see his reflection in a mirror. I believe he said that those who discourage a child from seeing his reflection have no source for this "custom".


4

Another explanation is it's a Yiddish/Hebrew pun, referencing to G-d's blessing to multiply Abraham's offspring: "arbeh es zar'acha". Rabbi Joseph Dov Soloveichik's last public event (due to his declining health and mental function) was the wedding of Rabbi Kenneth Brander. Rabbi Brander told his ailing mentor, "G-d willing we'll have you for many more ...


4

Reading about it online, people seem to be saying that it's for aveilus (mourning): either because the baby was taught the entire Torah in the womb (like here), and was then forced to forget it, or because the baby was forced to come into the world (like here).


3

This page cites a couple of other reasons: The second word means "remembering" (as in זכור ושמור), because the child will have to start "remembering" the Torah he previously learned in the womb and has now forgotten. (R' Yaakov Emden) Also with the meaning "remembering": it's that he should recall the oath he took at birth (Niddah 30b) to "be a tzaddik and ...


3

Taame Haminhagim 903 starts off by saying he's going to explain why it's called a shalom zachar and proceeds to cite Tosafos (Bava Kama 80:1 s.v. "L've") as saying that the reason the g'mara there calls a shalom zachar a "salvation of the son" is that he was saved from the womb (citing "וְהִמְלִיטָה זָכָר", from the haftara of Shabas rosh chodesh, related to ...


3

I heard that it was originally a takanah of the Vaad Arba Aratzos to LIMIT the expense of a shalom zachor food by limiting it to Chickpeas (Arbes) that were very inexpensive and beer (the most inexpensive alcohol).


2

So far, the only source I have seen for not eating in the bathroom is the B'er Heitev (OC 3:2). He extends this law as a kol shekein ("even more so") from talking. I am assuming they are forbidden for the same reason- it is improper. In line with that reasoning is why women did speak in a bathroom- otherwise there could be a breach in modesty. I would ...


2

The Baby shower is a modern concept, based on consumerism. Modern Era The modern baby shower started after WWII during the baby boom era and evolved with the consumer ideology of 1950s and 1960s. In other words, baby showers in the mid-twentieth century not only served an economic function by providing the mother-to-be and her home with material ...


2

To the best of my knowledge there is no known source that prohibits baby showers, however most Orthodox Jews generally do not have baby showers for fear of Ayin Hara - evil eye.


2

http://www.aish.com/ci/sam/48964686.html Devarim Rabbah 6:1 states that God had pity on the child and instead of requiring circumcision immediately after birth, waited until the baby was stronger. This strength may be physical (Moreh Nevuchim 3:49) or spiritual (as discussed above regarding the Sabbath). Other reasons given are so that the baby ...


2

Here are some sources (they all deal with R' Moshe Feinstein's תשובה): http://www.daat.ac.il/daat/kitveyet/assia_english/halperin2-1.htm http://www.daat.ac.il/daat/kitveyet/assia_english/tendler-1.htm http://nleresources.com/kiruv-and-chinuch/nle-gemara/the-conjoined-twins-dilemma/ Rabbi Tendler's article also appears in his "Care of the Critically Ill" ...


2

To quote my own answer from another question: According to Rabbi J. David Bleich (in the first class of of his Ishut series in 2010, which alas YUtorah.org does not have. Here is the first class the next year, which hopefully includes him saying that link), the value of naming after a relative is Kabbalistic. He went on to say that this Kabbalistic benefit* ...


1

When I named my first daughter we asked my father-in-law to suggest the name. He told me as I was at the aliya for the mi shebeirach to name her. There are several reasons. There is a superstition that it can cause an ayin hara. It can cause disputes in the family. Since the naming occurs only when declared at the bris (for a boy) or aliya (for a girl), ...


1

There are certain circumstances where an Ashkenazi can name after a living person. They are discussed here. Most notably is naming after a living righteous individual or Torah scholar. That source also says if the person gives explicit permission, it would be allowed, but it doesn't source the claim (the author is a Rabbi, however) and that one was new to ...


1

from http://doseofhalacha.blogspot.co.uk/2014/03/buggies-strollers-on-shabbos.html The Shulchan Aruch (OC 315:1) writes that Chazal forbade making a temporary ohel on Shabbos. The Gemara (Shabbos 138a) writes that one may unfold a folding chair on Shabbos. While doing so creates a shelter over the space underneath the chair that is not considered making ...


1

The halacha to circumcise and name a newborn baby boy who has died before his bris milah is brought down in the Kitzur Shulchan Aruch at 163:7: An infant who died before he was circumcised -- whether within eight days or afterward -- we circumcise him before burial to remove from him his shame, so that he should not be buried with his foreskin intact, ...


1

In short: yes, we find cases in halacha where a person is considered in danger, even though medically we see no reason for it. The details are discussed in Shulchan Aruch. You can find a synopsis in the Kitzur Shulchan Aruch. For example, in סימן צב - דין חולה שיש בו סכנה we find: סעיף ד' כָּל מַכָּה שֶׁבִּפְנִים הַגּוּף, דְּהַיְנוּ מִן הַשָּׂפָה ...



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