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7

The Vilna Gaon here answers this problem according to what the gemara teaches in several places (e.g. Pesachim 40b) - "Go! Go!" we say to the Nazir, "Go around! Go around! Do not go close to the vineyard!". And as we know Shimshon was a Nazir, and behold, it says "and they came until the vineyards of Timnas". Therefore Shimshon did not go with them but ...


7

Mother (B) Mother's mother (R) Mother's mother's... mother (R) Mother's father's mother (R) Father's mother (R) Father's mother's... mother (R) Father's father's mother (R) Father's wife (B) Father's father's wife (R) Father's father's... father's wife (R) Mother's father's wife (R) Father's mother's father's wife (R; some permit) Father's paternal ...


7

Shulchan Aruch EH 15:5 states: אשת אביו אסורה לו מן התורה, בין שהיא אשתו מן הנשואין בין מן האירוסין, בין בחיי אביו בין כשמת אביו או גירשה.‏ The wife of one's father is forbidden to him biblically, whether she was his wife from nissu'in or erusin, whether one's father is alive or not or [even if] he divorced her.


6

Rabbi Moshe Feinstein writes (OC2:111, "to a certain scholar") that it is entirely permissible to purchase life insurance and it indicates no shortage of faith, even for an exceedingly righteous person. (Faith, he writes, is "I will work hard and I believe that G-d will provide me with enough to pay the premiums.") He writes that is, in fact, davar tov ...


4

I once posted this here: Story with the Lubavitcher Rebbe: A man once asked the Lubavitcher Rebbe if it is true that folding your tallis right after shabbos is a segulah for shalom bayis. The Rebbe answered, "I don't know about that, but rolling up your sleeves and doing the dishes after shabbos is a segulah for shalom bayis".


4

The sefer תולדות תנאים ואמוראים here says that R. Akiva had a son from a previous marriage before he married Rachel, and that he learned for many years locally after he married her until he felt that he was no longer an עם הארץ and it was time to go and learn from the leading Rabbis of the generation, at which time he asked her permission to leave for twelve ...


4

Rashi to Bereishit 10:21 says that Yafet was two years older than Shem. ...When Scripture says (11:10): “Shem was a hundred years old, etc.” two years after the Flood, you must say that Japheth was the elder, because Noah was five hundred years old when he first had children, and the Flood came to pass in the six hundredth year. Consequently, the eldest ...


4

To sum up what's been said, there are three concerns involved of what people might think when seeing you in a non-kosher restaurant: "If Moshe eats there, it must be kosher." (This is especially a problem with a "kosher-style" restaurant, or one with a very questionable hechsher.) "I know it's prohibited, but if Moshe eats there, it must be one of those ...


4

The Chochmas Adam (Issur v'Heter, 89:7) decries the practice of going to a gravesite and unburdening oneself to the deceased by telling them about one's problems. However, he writes, this is not strictly a violation of consulting with the dead (see Deut. 18:11) since the communication is understood to go only one-way.


4

R' Rachmiel Zelcer in סימן יב of his נר למאה on פורים cites the צפנת פענח on מסכת סופרים: The name of Agag, king of Amalek, was in fact Hamdata. And "Agag" is actually the title for kings of Amalek. So why does the מגילה call Haman an Agagite (instead of Amalekite)? Since Sanherib mixed up all the nations, we can't be certain that any individual is in fact ...


4

According to Rashi they were not killed. In his commentary to Joshua 7:24, Rashi writes that they were taken to see in order that they not copy his actions. Verse 25 says "וירגמו אותו" - they stoned him, in singular. "וישרפו אותם", they burned them, in plural, Rashi says refers to the tent and other property. "ויסלקו אותם" - they stoned them in plural, ...


4

Gersonides (Ralbag) is puzzled by this. He offers two answers. The first is that the children were minors, and that they consequently came under the category of Achen's property, with regard to the punishment. We must then say that the verse in Deuteronomy takes apllies only once the child becomes an adult by Jewish Law. This would appear consistent with the ...


3

Haman is called an Agagite to link him directly to the failure of Saul to kill Agag before he could reproduce. Mordechai and Saul were both of the tribe of Benjamin and it is literately significant that one Benjaminite avenges the failure of another. That is why it is specified that he is an Agagite and not a mere Amalekite. I have also heard that Mordechai ...


3

Nitei Gavriel Hilchos Aveilos 2 Chapter 15 & 16 discusses this question. From what I see the only time a wedding would get delayed is when the bridegroom or bride are themselves in formal mourning. It would definitely be delayed. In some instances until after the Shiva and in others until after the Sheloshim. Parents and grandparents who are in mourning ...


3

Before Rosh Hashanah, and especially on the day before the holiday begins, it is a long-standing custom to visit gravesites and to exhort the tzadikim there to intercede for us on the day of judgement. However, we do not direct our prayers toward the dead who rest there; rather, we implore G-d to have mercy on us for their sake. (Kitzur Shulchan ...


3

According to Ask the Rabbi from Yeshivas Ohr Somayach: First he reviews the reasons that were mentioned in the question you referred to He (IMHO) seems to take a angle that says that the reason we don't say for the full 12 months even if we know the person was wicked is not to embarrass the deceased. Then he concludes: So, unless the parent ...


3

What you're describing sounds more like mamzerus than cherem, one should investigate this with an Orthodox Rabbi rather than here, as mamzerus is a serious issue that needs to be dealt with properly. Otherwise, I've never heard of someone in cherem alone who was prevented from having children. Rarely does cherem extend outside of a local community, and it ...


3

.מנחות דף לז בעא מיניה פלימו מרבי מי שיש לו שני ראשים באיזה מהן מניח תפילין א"ל או קום גלי או קבל עלך שמתא אדהכי אתא ההוא גברא א"ל איתיליד לי ינוקא דאית ליה תרי רישי כמה בעינן למיתב לכהן אתא ההוא סבא תנא ליה חייב ליתן לו י' סלעים איני והתני רמי בר חמא מתוך שנאמר פדה תפדה את בכור האדם שומע אני אפילו נטרף בתוך ל' ת"ל אך חלק שאני הכא דבגולגולת תלא ...


3

First let's clear up the "touch" vs. "hug" business. As has been discussed many times before, some say the prohibition is "any touch whatsoever"; others "only affectionate touch." In some circles I'm shomer negiah means "I follow the stricter opinion and won't even do non-affectionate touch (as opposed to those who do business handshakes)"; in other circles ...


2

A brief answer, which I'll update with sources, b'ezras Hashem, another time: A large part of it is a question of methodology. Rashi generally takes each piece of Gemara on its own terms and explains it in a way that fits in context; he generally doesn't attempt to compare/contrast it with other places in the Gemara. (In this he is similar to Rambam, who ...


2

Yevamot 61b: Mishnah: One may not desist from reproduction unless he has children. Bais Shamai say two males, Bais Hillel say one male and one female, as it says (Berashis ch. 5) “He created them male and female” Gemorah: Bais Shamai says: two males. What is the reason for Bais Shamai’s position? We learn from Moshe as it says (Divrai Hayamim 1 ch. 29) ...


2

A source for using the name of the mother is the gemara Shabbos 66b: Abayei said: Mother told me that all incantations should contain the name of the mother.


2

The Rashba explains: With regards to the issue of Yaakov marrying two sisters, you should know that the Torah rests on three pillars - time, place and items. Time - not on all days is doing work forbidden like Shabbos and Yom Tov, or is eating chametz forbidden like Pesach, or are obligated in the having of a succah and a lulav like Succos. Place - not ...


2

Or this story from here It is important not to fall prey to the danger of forfeiting Shalom Bayit in the very process of pursuing the ideal of a blissful Jewish home. The story is told that one Friday night the Chafetz Chaim visited the home of a man who berated his wife for not remembering to cover the challot before the recitation of Kiddush, ...


2

Your question seems to concern balancing considerations of mar'is ayin and shalom bayis (family harmony). One source you might consider is the ruling of R' Moshe Feinstein (Igros Moshe OC 2:40) regarding entering a non-kosher restaurant: And therefore, there is even reason to prohibit entering to eat items that are known to definitely be kosher (e.g. ...


2

The Rambam writes: This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: ...


2

http://www.shtaygen.co.il/?CategoryID=817&ArticleID=7936 InParshas Lech Lecha - Braishis 15:15 it says that when Avraham will pass away ואתה תבוא אל אבותיך בשלום. Rashi explains that even though Terach was an idol worshipper it says come to your parent, since Terach repented prior to his death. The Marhasha was asked the following question when he was ...


2

A child born to a Jewish mother is Jewish,1 and one born to a non-Jewish mother is not. This is determined at the time of birth, which is why infant conversions are sometimes done when a woman is in the process of conversion. Changes in the mother's status after the child is born are not relevant. One source for this is Kiddushin 66b (in the mishna at the ...


1

Rabbi David Harrison writes: The Jewish approach is to always give precedence to happy events over sad ones, as the happy event are with the eyes to the future, and with an understanding that although our beloved one is not among us (even though his soul is eternal) his continuance is expressed by his descendant that is building his home. On the other ...


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 ...



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