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"One must make the blessings 'that I was not made a Non-Jew', 'that I was not made a slave', and 'that I was not made a woman', for each one has an additional praise. First one says 'that I was not made a Non-Jew' who is not obligated in the commandments at all, and after that '...slave' who is obligated in some commandments, and after that '...woman' who is ...


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I've heard that if you were to say: "thanks G-d, you made me a man!" would imply "now I'm a man! -- i.e. dignified, important, everything I'm supposed to be -- and many/most of us aren't there yet. G-d says that He intends to create humanity in His likeness. The Sforno says that it's up to us to determine how G-d-like we will be.


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As sam alludes, the Talmud (Eruvin 17b) concludes that it is better for a person if he was not created. Therefore, the sages did not want to establish a blessing thanking Hashem for creating a person, so it is phrased in the negative. Even though we say a blessing on bad things just as much as positive (Mishna Brachos 9:5), however here the point is to ...


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I am basing this off of a tape I heard from R' Dovid Orlofsky - he did not cite his source, but a close student of his told me that a lot of what he says is from HaRav Moshe Shapiro. If we would say "thank you for making me a Jew" in the positive, it would put a certain focus on us as filling that role, as if we were living up to everything that that ...


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The Brachos of "shLo asani Goy, Eved, and Ishah " are one group and we are thanking Hashem for obligating us in Mitzvot as each one has more obligations than the other. It has nothing to do with thanking Hashem for creating them the gender they were born as. So the bracha is "Thank you Hashem for making me obligated in even time bound Mitzvot" and not ...


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If you look into the morning brachos (prayes) it first says: 1) Thanks for not making me gentile. 2) Thanks for not making servant. 3) Thanks for not making me woman (for men). So it is progressive statement of what the person is not. That is because a Jewish man has much more obligations towards God than a Jewish woman. Both have much more obligations ...


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The Shulchan Aruch in the beginning of YD 182 says: א.המעביר שער בית השחי ובית הערוה אפילו במספרים כעין תער היו מכין אותו מכת מרדות בד"א במקום שאין מעבירין אותו אלא נשים כדי שלא יתקן עצמו תיקון נשים אבל במקום שמעבירין אותו גם האנשים אם העביר אין מכין אותו: {הגה: ואפילו לכתחילה שרי (ר"ן פ"ב דעבודת כוכבים) רק החברים נמנעים בכ"מ (שם ובב"י בשם נ"י) My rough ...


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As far as the main issue brought up in the question, "while the poor woman just stands there, not knowing what to do with her outstretched arm.”, before I say anything to the woman, I wave my hand in a downward motion towards their hand. This always accomplishes my main objective to have the woman retract her hand. This works without fail as any person will ...


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Practice your fake sneeze. If I'm with my wife and a man sticks out their hand to her, I say "I'll take that" and shake their hand (even if I've already shaken their hand).


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Men and women are both obligated in the Mitzva of Shabbat candles and saying the blessing. Women have precedence to ensure the Mitzva is fulfilled because they are more often at home preparing the house on Friday afternoon. (Shulchan Aruch OC 263:2-5 and Mishne Torah, Hilchos shabas ch. 5)



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