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3

** hope you'll understand my english :) ** It seems there's no formal Mitzva or Halakha for making a party in this situation, but something that was formed over the medieval times. A little more about it you can read here: Zeved habat I'd like to add (from the Hebrew Wikipedia of Zeved habat) that the source of the word Zeved (which means present/מתנה) ...


2

I'd say "discouraged", not "prohibited." Generally, women should have the Torah background that they need to function. It's the pure, theoretical pursuit of knowledge that gave Chazal pause. I'm told the Seventh Rebbe zt"l felt that some basic exposure to Gemara today is considered material that's needed to function, and therefore allowed and even ...


0

It seems not a problem since many jewish books had that on the title page http://www.hebrewbooks.org/11696 http://www.hebrewbooks.org/11737 http://www.hebrewbooks.org/11898 so for a woman it should not be a problem (if it is not to be used for erotic proposes) but for a man their might be a problem of pornography for himself even if it is not for erotic ...


2

Somewhat similar is in Gemara Berachot: The wife know to diagnose {מלכים ב ד-ט} ותאמר אל אישה הנה נא ידעתי כי איש אלהים קדוש הוא א''ר יוסי בר' חנינא מכאן שהאשה מכרת באורחין יותר מן האיש.‏ And she said unto her husband: Behold now, I perceive that he is a holy man of God. Rabbi Jose Berabbi Hanina said: You learn from this that a woman ...


3

The quote that you give implies that showing that you are getting "credit" for a mitzvah is an insult to the dead person who can no longer do mitzvos. This can be considered that the mais cannot do any mitzvos whether the person was chayav in it while alive or not. A woman is not chayav to wear tzitzis but is not forbidden to do so. Thus, it would still be "...


0

Zelofchad daughters are not an exception but a kind of Jurisprudence from the creator itself. It is source for regular halacha as in the bellow quoted Mishna BB 8, 2: סֵדֶר נְחָלוֹת כָּךְ הוּא, (במדבר כז) אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ, וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בֵּן קוֹדֵם לַבַּת, וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל בֵּן קוֹדְמִין {יד} לַבַּת. ...


3

The Riaz (13th cent.) writes that there is no prohibition in women learning Torah or in teaching them. He does not differentiate between different categories of Torah, and implies that it is all permissible: פסקי ריא"ז מסכת סוטה פרק א - המקנא ב. אף על פי שאין האשה מצווה על תלמוד תורה כמו שנ' ולמדתם אותם את בניכם, ולא את בנותיכם, אם רצה ללמדה הרשות ...



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