Hot answers tagged women
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The Shulchan Aruch rules (YD 340:11) that women and men have an equal obligation in terms of keri'a, but that women should turn their undershirt around after tearing it before tearing her overshirt. Furthermore, in :15 he rules that a woman who performed keri'a is allowed to perform a non-professional stitch-up immediately after tearing, whereas a man would ...
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Its source may be the Arabic name Farida, which means "unique / precious" (as opposed to the Germanic name Frida, which means "peace"). [link]
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The Shulchan Aruch rules (YD 373:2) that the prohibition of contracting impurity from a corpse does not apply to female descendants of Kohanim. His source is the Mishna in Kiddushin 1:7 which lists 3 biblical prohibitions which do not apply to females: this one, destroying the 5 corners of one's beard, and rounding off the corners of one's hair ("peyos").
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Yes, someone who eats impure food becomes impure themselves (Rambam Shar Avot Hatumah 8:10).
However, this needs some perspective. Niddah is one kind of impurity, and another one is that of a corpse (see Numbers 19). The procedure for purifying oneself of Niddah-impurity is by using a mikvah which can and is done today regularly. The procedure for purifying ...
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Gemara Berachos 24a : Shmuel says that kol of a women is ervah because of the passuk in shir hashirim 2:14.
יד. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה:
My dove, in the clefts of the rock, in the coverture of the steps, show me your appearance, ...
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According to this article by Rabbi Dr. Ari Z. Zivotofsky (published in the Orthodox Union's Jewish Action Journal, Summer 2011), such a source does not exist. Apparently, this idea appeared in the late 20th century, and never before then.
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Basically, if a couple has valid reason to not have children right now, then a pill that prevents menstruation is fine.
Judaism regards having children as a mitzvah, though (as in many things in life) it's complicated and there are caveats. It's recommended -- and according to some, required -- that a couple consult with their rabbi first before using birth ...
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Excellent question.
Contemporary authority Rabbi Yehuda Herzl Henkin addresses it in his work Bnei Banim, 4:10. (He has also translated some of his essays and responsa into English, but I don't know if this one is included.)
To the best of Rabbi Henkin's research, "may G-d make you like Sarah, Rebecca, Rachel & Leah" is first suggested in the halachic ...
9
The premise of your question seems to be that ostensibly religious people never sin, which is obviously absurd. These men are sinners, who are acting in violation of Jewish law, and if their behavior ever became public knowledge, it would scandalize their communities.
The simple reality is that sexual immorality is not, and never has been, exceptional or ...
8
The Baal Hatanya, in his Shulchan Aruch (190:4), states that the cup can be passed to a child. (In footnote כז there it is noted that this is by analogy with various other cases where this may be done, such as havdalah on Motzaei Shabbos of the Nine Days, or a bris on Tisha B'Av.) The reason, he says, is:
לפי שגם על המברך לא חל החיוב כלל שלא חייבוהו אלא ...
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Let's leave aside the question of whether the concept of "kol demekadesh adaata derbanan hu demekadesh" (weddings are conditional on the agreement of the greater rabbinate) relies on their power to declare things ownerless.
700 years ago, the Rashba (Responsa 1162) asked why the rabbis didn't cancel weddings retroactively in the case of a happily-married ...
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Your children are totally normal, non-Kohanim; no special honors, no special obligations either. Kohanic status is strictly patrilineal.
The one exception is that if your first child was a boy, even if born naturally (i.e. not C-section), he would not require a Pidyon HaBen ceremony; as the Torah speaks of "first issue of the mother's womb", a Pidyon is ...
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As part of the extensive research behind my RASHI'S DAUGHTERS, no subject intrigued me more than the elusive [and ubiquitous] legend that they wore tefillin. Indeed, when I first started studying Talmud and was introduced to Rashi, I was told that legend held that they were learned and wore tefillin. I actually tracked the earliest mention of this back to ...
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This law applies only when we dwell in Eretz Yisrael (end of Chinuch 532). Since at that time they didn't live in Israel, the law of yefas toar was not in effect.
Postscript: I found this answer in Sifsei Chachamim to Rashi, Bemidbar 31:50, as well as another answer: That a yefas toar is only permissible in a milchemes reshus, but this was a milchemes ...
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First of all: the behavior you describe is wrong. Let's make that entirely clear.
I can think of two-and-a-half justifications people may use, to better understand the phenomenon (if it truly is a phenomenon).
1a: Halachically speaking, the Biblical prohibition of "nida" per se only applies to Jewish women. (See Rambam Issurei Biah 4:4). (Rabbinically, all ...
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The Ibn Ezra (5:29) writes:
והשואלים מי היתה אשת קין ושת, מה טעם לשאלה הזאת, כי כתוב באדם ויולד בנים ובנות, וכן כולם`
Those who ask who was the wife of Kain and Sheis, what is the cause for such a question - it is written by Adam that he had sons and daughters...
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The Gemara in Sanhedrin 38b says that Kayin married his twin sister.
The Medrash HaGadol says her name was Kenunoso.
(Source: Tamma DeKra from Rav Chaim Kanievski.)
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In Chapter 25 we see that the Moabite women seduced some Israelites into temple prostitution. Therefore when God commanded Israel to raze the people of Midian he wanted the armies to kill the woman also and not take them as spoils of war. They did not do it at first but kept all the woman as booty. God was angry with them for that and then he makes it ...
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When I got married I was told by my Rabbi who gave me a Choson Shmeus that it is the husbands responsibility.
I have no idea what you are talking about when you say "The man often wants to know why, which they are usually reluctant to tell him". I never asked why on a Psak and if I did my Rav would not hesitate to explain.
You say "The man often asks is ...
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While Jewish law applies patrilineal descent to other nations (Yevamos 78b), Nachmanides writes that matrilineal descent applied to the Jewish people from the time of Avraham and onwards (Commentary to Vayikra 24:10). This is justified by the existence of some degree of Israelite nationhood from the time of the Patriarchs, which is suggested by the Talmud's ...
6
Although they're marginal, there are authorities who discuss this.
In Sefer HaChinuch, at the end of Mitzvah # 188 (קפח):
ונוהגת בכל מקום ובכל זמן בזכרים ונקבות. שגם להן אסור להרהר אחר האנשים זולתי בבעליהן, שעליהם ראוי להן להמשיך כל חשקן וחפצן, וכן יעשו בנות ישראל הכשירות. ועובר עליה וקרב אל הערוה קירוב בשר כדי שיהנה ממנה, במזיד ובהתראה לוקה, ואם עבר ...
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Welcome to judaism.stackexchange.com!
I apologize if this is confusing, but often there's some difference between what you'll get if you just open up and read a Bible, compared with the standard practices observed by Jews today.
Many of the Biblical laws of impurity aren't really of concern to us in our normal daily lives as we're not planning on entering ...
6
There are many interpretations. Here are a few.
Rashi connects the previous verse of making "beautiful bedspreads for herself; fine linen and purple wool are her raiment" with the this verse:
ניכר הוא בין חביריו מפני מלבושיו שהם נאים
He is recognizable among his peers because of his garments, which are
beautiful.
The verse is not out of ...
5
Per Rabbi Shmuel Eliyahu it is not proper to give names such as Rephaela, Daniela, etc.
כמו כן ראוי לא לקרוא לבת בשם הדומה בשורשו לשם של בן, כמו: רפאלה,
דניאלה, שרונה, יוספה וכדומה. שזה עלול להפריע לילדה כשתגדל להיזכר תמיד
על שם פלוני שעל שמו היא קרויה.
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There are vast differences just among the modern Orthodox. If you want "official", you'd have to define some authority to whom everyone subscribes, which is impossible.
The United Synagogue of Conservative Judaism issues rulings that are supposed to be binding, but aren't, on all member synagogues. Much less are they followed by individuals.
Orthodox ...
5
Assuming the reason for wearing a gartel is to prevent even accidentally one's heart from seeing one's private parts (which anyway must be covered to pray) as outlined in Alex's answer to the linked question, then it would seem there is no need for a woman to wear a gartel, as the Shulchan Aruch rules in OC 74:4 that due to their anatomical layout, women can ...
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Dancing with one's spouse in public when they could touch each other in private: ill-advised. Shulchan Aruch warns against excess physical affection with one's wife in public. (In "Fiddler on the Roof", Tevye demands that the rabbi rule whether it is absolutely forbidden, and the rabbi hesitates; it's a "shouldn't." Some measure of privacy is called for in a ...
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The Igros Moshe YD 3:86 says that the Chachamim commanded that women should not be taught Mishna since it is oral Torah and it is like teaching them tiflos(promiscuity) and it should be avoided. However, they can be taught Pirkei Avos since it has Mussar (instruction) and has hanhagos tovas (good deeds).
In The Sefer VaYoel Moshe(Satmer Rebbe) Maimer ...
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In the Song of Songs (4:9):
לִבַּבְתִּנִי, אֲחֹתִי כַלָּה; לִבַּבְתִּנִי בְּאַחַת מֵעֵינַיִךְ
Thou hast ravished my heart, my sister, my bride; thou hast ravished my heart with one of thine eyes
The Torah Temimah, based on a statement in the Talmud Yerushalmi comments:
לפנים בעת שהיו נוהגות הנשים ללכת עטופות היו מגלות רק עין אחת כדי לראות ...
5
There are two opinions in the medrash cited in Aryeh's answer; R' Yehuda permits women gazing upon men. His opinion is accepted by Sh'muel in B'rachos 48b. Although R' Yochanan follows R' Yosi's interpretation of the pasuk there, the gemara does not record that he added the phrase אם כן עשית בנות ישראל כזונות. In fact, R' Yochanan himself allowed women to ...
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