32

I generally understood the story based on the Malbim: obviously, everyone involved (including "Woman B," as you call her) knew that King Solomon's suggestion would result in the death of the child. After all, the second woman says גם לי גם לך לא יהיה - neither of us would end up with a child. Instead, the question was what do each of these woman really ...


17

Human breastmilk is 100% kosher once it has left the woman's body (Shulchan Aruch YD 81:7). Furthermore, it is pareve, but shouldn't be cooked with meat to avoid issues of Marat Ayin (ibid. 87:4).


16

Pitchei Teshuva YD 265:6 עיין בשו"ת תשובה מאהבה ח"א סימן ל"ה שאין להקפיד מלקרות שמות כשמות שהיה קודם אברהם אבינו ע"ה דלא כהמבי"ט ח"א סי' רע"ו שכתב דאין ראוי לקרוא בשם אדם או נח או שם ועבר דאין להעלות שם אלא מאברהם ואילך ע"ש דאין לחוש לזה שהרי מצינו רבי בנימין בר יפת ועקביא בן מהללאל וראובן קרא לבנו בכורו חנוך וכ"...


14

R. Avraham Ibn Ezra seems to say that she put him in the river not because that would save him but so that she shouldn't have to witness his death: ויוכבד עשתה זאת כי אמרה אל אראה במות הילד R. Yosef Ibn Kaspi argues that it is better to choose the possible death than the certain death, and keeping him at home would have led to certain death while placing ...


13

The Meiri asks and answers this question in Yevamos 17b: והוא הענין שנאמר בהגדה על אותן שתים נשים זונות שבאו לדין לפני שלמה שהרי כשצוה שלמה לגזור את הילד החי והשיבה האחת תנו לה את הילוד החי והמת אל תמיתוהו היה ראוי לאחרת להשיב את שלי היא נותנת לי וכשאמרה גם לי גם לך גו' סכלות היה ופתיות שלה ומה היה מכיר שלמה בדבר זה ומה תועלת היה רואה לה בדבריה אלא ששתי ...


11

Rashi (Bamidbar 11:5) explains why the manna did not assume the taste of those items enumerated in that pasuk: אמר ר' שמעון מפני מה המן משתנה לכל דבר חוץ מאלו מפני שהן קשים למניקות אומרים לאשה אל תאכלי שום ובצל מפני התינוק משל למלך וכו' כדאיתא בספרי. Since these are bad for nursing, the manna did not assume these flavors. Apparently, then, women did nurse in ...


7

My understanding is that 30 days was considered a rule of thumb for whether we call this a healthy baby that could have lived, but then died; vs. a sign that this pregnancy was never truly viable. Traditionally (for instance Chochmas Adam 161:6), the understanding was that an "eight-month-gestation" baby was born with severe defects and thus never got Shiva,...


7

A source that the time the child cries at a Bris is an עת רצון is the notes of Rabbi Eliyahu Guttmacher Zatzal on Mesechtas Shabbos 130a. This is mentioned in the Sefer Aderes Eliyahu. He writes שבזמן שהתינוק בוכה מצער המילה, עת רצון היא.


7

THe Gemmorah (Kiddushin 29 I think) says: "If father didn't Ccized him he's obligated to Ccze himself when he grows up" (it is not clear who's Mitzvah it is in the first place - חפצא or גברא). It's done in a medical facility under supervision, local anesthetics, you lay down on a table as any surgery. The Mohel asks you if you appoint him as your Shaliah, ...


7

The Chayei Adam in 66:14 writes a two sentence Halacha: According to the letter of the letter of the law, one is allowed to have a non-Jew nurse a Jewish child, but if possible, one should avoid allowing a non-Jew nurse a Jewish child since it 'taints the heart'. Similarly, a Jewish woman who needs to eat forbidden foods for health purposes should hire ...


6

Bnai Yissaschar Tishrei 4:2:7 mentions regarding all those attending a Bris receiving forgiveness for their sins in the name of a Medrash, however he says he has not seen where this Medrash is. כך שמעתי שיש באיזה מדרש ולא ראיתיו Rabbeinu Bachya Lech Lecha - 4th line from the bottom says that the Blood of Milah is a Kappara. See also the following page at ...


6

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 ...


6

Sefer Asia - page 244 and page 245 brings different stories quoted by Rabbi Chaim Miller of such situations. Amongst those quoted that urged giving a name prior to a Bris in order to be able to have a name to Daven for were Rabbi Yechezkel Levenstein Zatzal, The Ozorover Rabbi Zatzal, Rabbi Moshe Feinstein Zatzal, Rabbi Eliezer Man Shach Zatzal, and the ...


6

She was calling the king's bluff. My understanding of the story goes against the universal one, but fits with the text and answers your question and a lot of others -- Woman A (the one holding the live child) was trying to be demonstrative of how motherly she was, expecting to be allowed to keep the child, even though she was saying that she would let the ...


5

Rav Shlomo Ephraim (author of the Kli Yakor on the Torah) writes in עוללות אפרים siman 415 this idea, with regards to the baby crying specifically being an eis ratzon see here in Siman 470


5

See Gemara Baba Kamma 80a מכי אתא רב לבבל רב ושמואל ורב אסי איקלעו לבי שבוע הבן ואמרי לה לבי ישוע הבן. ‏ Tosfot: לבי ישוע הבן. ...ור"ת פי' שנולד שם בן ועל שם שהולד נושע ונמלט ממעי אמו כדכתיב והמליטה זכר (ישעיה סו) נקט לשון ישועה והיו רגילין לעשות סעודה: ‏ Yeshua Haben, according to R"T is a meal before the Brit Mila. See Sde Tsofim on the daf ...


5

Mazal Tov! I suggest Psalm 128: שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כָּל יְרֵא יְהֹוָה הַהֹלֵךְ בִּדְרָכָיו: יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ: אֶשְׁתְּךָ | כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ: הִנֵּה כִי כֵן יְבֹרַךְ גָּבֶר יְרֵא יְהֹוָה: יְבָרֶכְךָ יְהֹוָה מִצִּיּוֹן וּרְאֵה ...


4

R Simcha Bunim Cohen wrote a book called Children in Halacha (amazon reviews here) which (according to artscroll description) takes the mystery out of the halachic responsibilities involved in raising children. It is clear, easy-to-use, and documented. All pertinent halachic details regarding children and Kashrus, Tznius, Yomim Tovim, Berachos, ...


4

On this topic, see the important article (Jewish Guidance on the Loss of a Baby or Fetus) by R Jason Weiner (senior rabbi at Cedars-Sinai hospital in Los Angeles) in Hakirah vol. 23 (here). He writes A fetus that dies in the womb or is born dead (stillbirth) is called a “nefel,” and no laws of mourning apply. If the baby is born alive, the rules are ...


4

Note: All sources were from the shiur Shalom Zachar- What's the point? Why on Shabbos? Why that name? on YUTorah. While the reason quoted in the Taz you brought above (as well as several reasons given by other commentaries) does indeed apply to girls as well, there are also several reasons given for a Shalom Zachor that apply exclusively to boys (including ...


4

Negaim i.e Tzaraas skin disease - takes effect against our will whether we sin or not even without prior warning (despite the fact that sometimes one is warned as questioner assumes)Yalkut Shimoni Vayikra 247* ומה נגעים שטמא בהן אנוסין* Indeed the Gemara Nedarim 35b states that all under-aged mechusrei Kapara (those who need to bring a Korban inorder to ...


3

The braitta (Sotah 11b) is suggesting that they provided for them even beyond their initial infancy, to the point where they could be self-sufficient (i.e. "וַתְּחַיֶּיןָ" suggests that "they enabled the boys to live"). Possibly, at that stage of the anti-Hebrew decrees, Pharaoh was only requiring feticide or partial-birth abortion, not outright ...


3

Okay, I do not have any Talmud or later sources, but my gut impression upon reading the Psalm is: This Psalm was written by captive Judeans, quite possibly Temple singers, using the emotional energy of their situation to do something artistic, as has been done for a long long time before and since. They did a classic, immortal job of it! It PERFECTLY ...


3

Ohr Hachayim Noach 6,10 and 7,1 discusses this. It appears that minors can pass on due to parental sins. it was only because of Noach's righteousness that they were saved in his merit (as minors). It is unclear if this is the case only with bnai-Noach or also with Yisroel. Later, he indicates that Noach's children were saved because in Noach's merit they ...


3

I have written about both of these issues (stillborn and uncircumcised adult). The stillborn practice is a custom that really depends on the feelings of the parents: they could choose to, or they could choose not to. See here. While it is true that some adult Jews who went uncircumcised may have been exempt because of hemophilia, this is not common. More ...


3

Here are some sources (they all deal with R' Moshe Feinstein's תשובה): http://www.daat.ac.il/daat/kitveyet/assia_english/halperin2-1.htm http://www.daat.ac.il/daat/kitveyet/assia_english/tendler-1.htm http://nleresources.com/kiruv-and-chinuch/nle-gemara/the-conjoined-twins-dilemma/ Rabbi Tendler's article also appears in his "Care of the Critically Ill" (...


3

To the best of my knowledge there is no known source that prohibits baby showers, however most Orthodox Jews generally do not have baby showers for fear of Ayin Hara - evil eye.


3

If it is a matter of the health of the infant, then the bris is delayed until he is "recovered" from whatever is wrong. It is not an automatic situation but determined by the mohel and the doctor. When to Delay a Bris Milah A Bris Milah is never performed if it poses any danger to the infant. The doctor and/or mohel's advice to delay a Bris for health ...


3

According to two midrashim quoted in the Hebrew Wikipedia, the rabbis criticised Shlomo for judging this case without witnesses. (One opinion there assumes he actually intended to go through with cutting the child in half, which makes it much worse.) Clearly, in the absence of any witnesses or evidence the halacha is that המוציא מחברו עליו הראיה - the one ...


3

In response to a question seeking Radbaz’s opinion as to what was so genius about King Solomon’s judgement (Resp. §1059), Radbaz considers from a halachic standpoint that one could advocate the opinion that a judge/court is permitted to remove an item from its possessor on the basis of circumstantial evidence (which King Solomon deduced). Alternatively, ...


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