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2

if by "Inyan of Upsherin" you mean hair cut then see @Danny Schoemann's answer but if by "Inyan of Upsherin" you mean the Inyan of chinuch form this answer the first haircut is about teaching the child about the Mitzvah of Pe'ot, since we cut the hair and leave the Pe'ot. Why do most people do it at 3, because age 3 is associated with starting to ...


3

An classic source for the Upsherin is the שערי תשובה in שו"ע או"ח סי' תקלא סק"ז He says: המנהג בארץ ישראל לעשות שמחה בתגלחת הראשונה של קטן, שמחנכין אותו במצוה להיות לו פאות הראש.‏ ‏ "The custom in the land of Israel is to make a joyous occasion out of the child's first haircut, when one inaugurates him into the concept of [not destroying] his ...


2

http://www.doubleheaderusa.com/results.asp?catid=98 http://www.headcovers.com/headwear/hats-turbans/ The first website is actually a friend of my wife's so you know, cheep plug. But she really does have a lot of items. The second one is from a quick 'head covering option' search. (Apparantly Jewish women and cancer patients shop for the same items.) There ...


5

The prohibition comes from Devarim 22:5, for which Rashi provides commentary as follows. Please click on the image to view "full screen" mode. Rashi is citing from the relevant section of the Babylonian Talmud (b. Nazir 8:1a, II.4.E [Folio 59A]), which appears as follows. Please click on the image to view "full screen" mode. The yellow highlighted area ...


20

From Rav Aviner's tshuvot (text) Wearing Wife's Jacket in the Cold Q: Is it permissible for a husband to wear his wife's jacket if he is cold, or is it forbidden on account of "Lo Yilbash" (the prohibition of cross-dressing)? And what about visa-versa? A: It is permissible, since the purpose is not to wear it but simply to warm up (Shut ...


5

The Kaf HaChaim writes in Yoreh Deah siman 116 number 149 "a woman that begins to nurse her son should begin nursing from the left breast first". He writes that his source is the Tzava'as Rebbe Yehudah HaChasid #69 and the sefer Shmiras HaNefesh #17. The sefer Mishnas Yehoshua footnote #18 (on the linked page) mentions that according to the sefer Shmiras ...


3

It seems to me that the answer to your question is that a man's spreading his legs is not as suggestive a position as the posture isn't reminiscent of intercourse (where a woman's spreading her legs is more...ergonomic). Indeed the phrase פישוק רגליים "spreading the legs" comes from Ezekiel 16:25 where the context and commentaries are clear that what is ...


5

Although the real answer to your question would be found in the Double AA's answer, it's worth noting that there was at least one authority who did believe that pisuk raglayim was an issue for men as well, albeit not as big an issue as for women. The Chazon Ish felt that wearing a long jacket was proper for exactly this issue. In fact he would wear an extra ...


2

Minhagim, are not halachos, but there are as strict and well guarded as halachos and laws. It's been the minhag for ages for women not to wear tzitzis or talisim, so I and many others cling to the idea that women should not wear talisim. It is not discriminating women. Women have a more special connection with Hashem, and so by wearing tzitzis a women is ...


2

The Kitzur Shulchan Aruch (13:1) summarises the sanctity of a Shul: קְדֻשַּׁת בֵּית הַכְּנֶסֶת וּבֵית הַמִּדְרָשׁ גְּדוֹלָה מְאֹד, וּמֻזְהָרִים עֲלֵיהֶם לִירֹא מִמִּי שֶׁהוּא שׁוֹכֵן בָּהֶם יִתְבָּרַךְ שְׁמוֹ, כְּדִכְתִיב, וּמִקְדָּשִׁי תִּירָאוּ. וּבֵית הַכְּנֶסֶת וּבֵית הַמִּדְרָשׁ נִקְרָאִים גַּם כֵּן מִקְדָּשׁ, כְּדִכְתִיב, וָאֱהִי לָהֶם לְמִקְדָּשׁ ...


4

Nitei Gavriel - Shiduchim V'Tanaim - page 360 - 32:4 actually brings a few different Minhagim. 1 - The mothers break the plate 2 - The fathers break the plate 3 - The Chassan and the two fathers break one plate and the Kallah and the two mothers break a second plate. He does not give any reason as to why those that do it in any particular fashion, do it ...


2

Rabbi Ribner and Dr. Rosenfeld recommend using tampons pre-marriage in A Newlywed's Guide to Physical Intimacy‌​. The authors are affiliated with Yeshiva University.


1

It is a common myth that tampons can affect the hymen or take a woman's virginity. If you just google "tampons and hymens," you'll find a host of different sources confirming that the opening for menstrual flow is plenty large enough to fit a tampon and your finger/applicator. Since a tampon does not affect the hymen, I don't know why it would affect a ...


0

For medical purposes this case should be no different to other cases whereby a man can receive treatment from a female doctor (and vice versa). Despite this, some choose (when possible) a doctor of the same gender in any case, if it makes no difference e.g. if it makes no difference for you, and is possible, to have a full medical examination by a doctor of ...


-5

If the question is of pikuach nefesh, then it isn't a question. As in, if C'V, someone was in the hospital with some very severe issue that even involved direct erva, a doctor of the opposite gender is 100% allowed to assist them. Let's say that it's somewhat less severe, it's preferable to have someone of the same gender, but if not, a doctor is a medical ...


0

I'm not sure exactly from where this derives, but there is absolutely no halachic problem with using tampons, and some actually encourage it, as it helps a woman learn about her body and will make her more comfortable with bedikos in the future.


0

According to Rambam Laws of Idol Worship it is forbidden as it is considered "ornamenting oneself with a man's ornaments": יא [י] לא תעדה אישה עדי האיש, כגון שתשים בראשה מצנפת או כובע, או שתלבוש שריון וכיוצא בו, או שתגלח ראשה כאיש; ... הכול, כמנהג המדינה. A woman shall not ornament herself with a man's ornaments, for example a ritual head wrap or ...


2

I cannot tell from your question if you're concern is focused on Kol Isha. I am assuming that is the focus. This article discusses Kol Isha and when and how it applies, citing various viewpoints. I am citing one of the permissible views. Read the remaining sections of the article, as there are varying opinions. Rabbi Yehiel Yaakov Weinberg (Seridei Esh ...


0

An Italian siddur written in 1471 includes in the dawn blessings, "she'asitani isha velo ish", 'that You made me a woman and not a man' (as well as the changes "shifha" for "eved" and "nokhrit" for "goy", as mentioned by others). So, I don't think we should be quick to say that using language applicable to women was a late change.



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