Hot answers tagged kol-isha
Rav Ovadia Yosef (Torat HaTahara 12:54, Taharat HaBayit vol 2 pp. 167-170) permits it.
Per Rabbi Shimon Eider's Sefer Hilchos Nidah one should "refrain from listening to his wife's singing when she is a Niddah."
The Sefer Avnei Yasfei 2:5:anaf 2 writes that its assur based off different sources he brings in the tshuva. He argues on those who allow it who he also brings in the tshuva. (it is worthwhile going through the whole Siman and all the anafim since he answers many kol isha questions which are commonly asked these days) Rav Wosner in Shevet Halevi 3:181 also ...
Rav Mordechai Eliyahu (Darchei Tahorah, 5:64) forbids it, as does the Ben Ish Chai (Second Year, Parshat Tzav, #25).
In Taharah Kehalocha (vol. 1 pg. 201), Rabbi Y. Farkash cites the Kitzur Shulchan Aruch (153:10) who forbids and the Pischei Teshuva (YD 195:10) and Igros Moshe (YD 2:75) who are in doubt about the matter but tend to be stringent. Accordingly, he rules that one should be stringent in the matter wherever a Kol Isha concern would arise with a non-relative1. ...
R Yosef Shalom Elyashiv is quoted in Mishmeret HaTaharah (by his student R Moshe Mordechai Karp) Siman 195 footnote 207 and 209 as ruling that if her husband is used to hearing her voice (רגיל בו) and she isn't singing specifically to him (whereby R' Elyashiv thinks there would be a general problem of levity שחוק וקלות ראש) then there would be no prohibition ...
Because they're lovers. And lovers can and should do all sorts of ervah-related things in private that don't belong in public. (That verse is actually the Talmud's prooftext.)
Many poskim lean towards permiting it as long as you don't know what she looks like. See shu't Beis Shiarim siman 33, shu't Pri Hasadeh siman 32. Also see Chazon ish siman 15. These maareh mikomos are from She'arim Metzuyanim Bihalacha on maseches Taanis 5b. Also in his supercomentary to Kitzur shulchan Aruch siman 5 s.k. 14. He adds however that having seen ...
The source is Seridei Esh 2:8, as you can see from this Hebrew page and from this English one. Regrettably, I have been unable to find the teshuva online. The best I can offer you is this source, which contains the expurgated text of the teshuva, with the relevant halakhic material removed.
מכת מרדות is not necessarily an indication of something being Rabbinic. You can only get Torah-ordained lashes if you do an action (with 3 exceptions). You can see the a list in the first half of the last Perek in Makos. Listening and looking (and smelling) are not classified as actions and therefore one who looks at forbidden things and one who listens ...
As always, please consult your rabbi for a practical ruling. There are several issues here. Does "Leining" count as "singing?" Is the fact that she's reciting Tanach make a difference? Is there an issue of Kavod haTzibbur? Are there any other mitigating factors? 1) The Rama (O.C. 75:3) and Bait Shmuel (21:4) state that this prohibition applies ...
Shir hashirim is in the form of God speaking to his lover/wife Israel. Even if voices are ervahs for you and me, the husband is obviously permitted to his wife's voice and see her real hair and other things.
There's nothing you can do. Just don't pay attention to her voice (assuming, for the sake of the question, that your Rov holds kol isha is forbidden even for Shabbos zemiros). If you tell her to stop, or even hint, that would be perceived as rude, and it would alienate her from Yiddishkeit and perhaps prevent her from coming closer to observance. If she ...
Rav Ovadia Yosef writes (Yabia Omer 9:108:43) that a woman's voice on the radio is not Kol Isha. He cites in agreement Rs Yosef Shalom Elyashiv and Yitzchok Zev Soloveitchik.
There is a discussion in a similar question, listening to a woman's voice through the radio or a record. There is a Machloket: Shut Ma'archey Lev (Tsirlson, Orach Haim, 5), Or Latsion(b6:13), Ase Lecha Rav (a28), and Yabia Omer 6a wrote that it is OK if you don't know the singer and never saw her. Tsits Eliezer 5b wrote it is allowed since the voice is not ...
Both are liable. Think about it: The Talmud considers a woman's voice like her "nakedness" and the same is true about a woman not dressed properly, thus they are both sinning by exposing her nakedness, it would be comparable to a pair who willingly engaged in prohibition relations (for example adultery) whereby both the man and the woman are to be held ...
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