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13

The Sages say yes on Nedarim 20b. Rabbi Johanan ben Dehavai advocates for a more ascetic approach to sexuality that is rejected by a different Rabbi Johanan in the name of the Sages, who assert that anything a man wants to do with his wife, he may do, equating this appetite to one for food, and acknowledging that people have different tastes. Rambam, and ...


10

1 - Conservative and Mamzerut are two separate issues. If the boy is Jewish (his mother is Jewish) then he does not need to convert. He would be considered a Baal Teshuva, one who has repented. He does not require any specific training, although if he is serious about his orthodoxy should learn the Mitzvos in order to lead a proper orthodox life. 2 - If the ...


9

There are only two ways out of a kosher marriage: a kosher get or death of a spouse. (Kiddushin 2a) It doesn't sound like any semblance of the former (a document handwritten by a Jew for the divorce of this specific couple including their names, the date, specific formulations, signed kosher witnesses, etc. presented to the wife by the husband again in ...


9

According to the GaRNa"T at the beginning of Maseches Kesubos, there is a school of Rishonim which holds that Nisuin is not a "transaction" (קנין) but is rather the initiation of their living together as husband and wife (תחילת הנהגת אישות). According to this school of thought, at least, one would not be able to send a shaliach, as Nisuin is not an "act of ...


6

The Torah uses the male form for the words, and the Sages extrapolated from here that male Amonites and Moavites are banned from the congregation, but females are not. It says on Chabad's Ask the Rabbi page that the decree was made against the men because they did no go to greet the Jews with food and drink. (See Devarim 23:5.) This was not expected of the ...


6

Rashi on Breishit 26:2 (@Yez is correct). Summarizing Rashi and Sifsei Chachamim's emmendations - Yitzhak was considered as a sacrifice (which, he was from the akieda). Sifsei Chachamim says he was considered Kodesh Kadashim ("most holy") and such sacrifices were not allowd to be taken out of the azarah. The entire land of Israel was considered the azara at ...


5

The Maharam Shik posed this question in the first teshuva on Even Ha'ezer. (See the second and third paragraphs here). He says that the Avot wanted to have holy descendants and therefore delayed the mitzva of 'peru urvu' until the time that they could find the most suitable spouse. Generally, one is allowed to delay the fulfilment of a mitzva if one will ...


5

One of the biggest deal-breakers in the ceremony -- more than the language of the ketubah -- is if the witnesses were shabbat-observant. There are other issues in non-Orthodox ceremonies, but that's by far the biggest. In theory the Talmud talks about situations where a couple would have in mind that if the wedding ceremony itself isn't valid, they would ...


4

The מגיד תעלומות in his commentary to the Rif in Berachos 35a, partially quoting his father in law, says that really there should have been blessings on a number of pleasures, but for technical reasons they were not made. He gives the example of marital relations, which he says are not meant to be for pleasure but rather for the mitzvah, and therefore even ...


4

Let's go back to our Bible. G-d says "it's not good for the human to be alone." So the very first source we have on marriage isn't about procreation, it's about emotional support. Now the humans are told to "be fruitful and multiply", so procreation is important. Some rabbis have said that getting married per se is an obligation because it's the only legal ...


3

This is my own idea here. Avraham didn't want his son to marry one of the accursed Canaanite girls. As seen later, Yitzchak didn't want Yaakov to marry one of them either, so he presumably agreed. Rashi to Bereishit 26:2 says that Hashem told Yitzchak not to go to Egypt because he had been prepared as a korban, and so חוץ לארץ - outside of the Land - was ...


3

רמב"ם הלכות גירושין פרק יא הלכה יד ובכלל לאו זה שכל אשה שזינת תחת בעלה נאסרה על בעלה ולוקה עליה שנאמר אחרי אשר הוטמאה והרי נטמאה, אלא אם כן היתה אשת ישראל שנאנסה, לפיכך כל אשה שנאסרה על בעלה על ידי קינוי וסתירה אם בעל אותה מכין אותו מכת מרדות, ואם עבר והחזירה אחר שגירשה יוציא בגט. ‏ Mishneh Torah » Sefer Nashim - Gerushin - Chapter Eleven - Halacha ...


3

Shemesh U'magen Volume 3 Even Haezer 58 says that they may even get married Lchatchila according to the Rambam, and Bdieved according to the Rif and the Ramban. Rabbi Ovadya Yosef Zatzal in Yabia Omer 9 Even Haezer 5 and Rabbi Shlomo Amar Shlita in Shema Shlomo 5 Even Haezer 8 agree with this ruling. Thanks to the Bais Din of Ashkelon and Rabbi Eliyahu ...


2

The only way would be to get absolute proof that you are really Jewish. You would have to be able to document (with proof that a bais din can accept) that every woman in the female line (mother to daughter) was Jewish with no gaps. That is, there needs to be absolute proof that each woman in the chain is indeed the daughter of the preceding woman in the ...


2

R' Yosef Eliyahu Henkin (פירושי אירבא סימן ד) held that it does not actually matter if the wedding was valid, as they are living together with intent to be married. Rav Henkin adopted the novel view that even if their intent to be married is not necessarily through Kiddushin, and even if they don't know that consumation of marriage can create Kiddushin, ...


2

As suggested in one of the comments, the Gemara is describing an exegetical rule, rather than a principle of erring to the side of stringency when in doubt. This understanding is supported by the gemara's alternative answer there: איבעית אימא הכא תרי איסורי והכא תרי איסורי ותרי מתרי ילפינן אבל הכא חדא איסורא ותרי מחדא לא ילפינן If you prefer, however, I ...


1

I've never in my life heard of any rabbi, no matter "how Orthodox" he is, asking a regular person who did not grow up orthodox to show papers to prove he's Jewish - as long as he claims his mother is Jewish. There is a Tosafoth in Tractate Yevamoth that states that anyone appearing before a rabbinical court and claiming to be Jewish is believed absent any ...


1

In summary: if we can reasonably ascertain his (or her) maternal Jewish ancestry, and he (or she) wasn't born from a woman who remarried without a proper religious divorce, then there's no conversion necessary. This fellow isn't a "Conservative Jew" who has to magically become an "Orthodox Jew"; s/he's a "Jew" who currently affiliates Conservative and keeps ...


1

Nice question. Tosfos there deal with a similar question that I believe would answer yours, too: מה אחות אשה מיוחדת כו'. וא''ת מה לאחות אשה שכן בידו לרבות כדפריך בפ' הבא על יבמתו (לקמן דף נד. ושם) וי''ל דאהיקש דר' יונה דסוף שמעתין (דף ח.) סמיך According to Tosfos, this Gemara is working a tandem with the hekesh of R' Yona which specifically signals to us ...


1

The Talmud in Kidushin says that 'Ein adam oseh be'ilato be'ilat znut'. Which means that a man living with a woman does not have the intention for an act of prostitution, rather means to make her his wife. Whether this applies today is questionable, but here they did intend to get married, so I would assume it applies. The main problem is when they split up ...


1

Following though on @rikitikitembo comment on the answer 0f @scimonster asking why Avraham did this but Yitzchak did not. Avraham was the leader of his clan and as such it was his responsibility to follow through with Yitzchak. Just as he followed Hashem's command to bring Yitzchak to the Akeidah, he realized that, just as Yitzchak had been placed in his ...


1

While hedonism is certainly forbidden from a Jewish perspective, strict asceticism is generally also considered against the current consensus, at the very least for the masses. The overall rule "kol maasecha yihyu l'shem shamayim" certainly applies, but that contextually doesn't preclude the pursuit of pleasure when that pursuit itself is in a Torah-based ...



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