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The Rama O.C. 250:1 writes: הגה ויש להשחיז הסכין בערב שבת כי זהו מכבוד השבת שמכין עצמו לאכילה (כל בו וב"י בשם ספר חיי עולם): RAMA: Additionally one should sharpen his knife on Erev Shabbat, for this honors the Shabbat and prepares him for eating. (Kol Bo; Beis Yosef in the name of Sefer Chayei Olam) Constantly sharpening a knife will ruin the ...


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according to wikipedia, it appears that the modern serrated bread knife wasn't invented until 1919 or 1893: Serrated knives are able to cut soft bread without crushing it; one was exhibited at the World's Columbian Exposition in 1893 in Chicago by the Friedrich Dick company (Esslingen, Germany).[6] One design was patented in the United States by Joseph E. ...


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Many semikha programs, including RIETS for example, require that students study Niddah & Avelut. There is no requirement that students enrolled there be married or mourners.


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Chazal instituted that, in some situations at least, a daughter should inherit (Gemara Ketubos 68a): אמר רבי בת הניזונת מן האחין נוטלת עישור נכסים Rabbi Yehuda HaNasi said: With regard to an orphan daughter who is sustained from the inheritance held by her brothers, she takes one-tenth of the estate for her dowry. (As was pointed out to me on the ...


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Not everyone agrees that it must be performed by the Chosson. The Kitzur Shulchan Aruch writes that it should be the most prominent people of town who spread the veil. Both customs are cited in Dagul Mervava (YD 342) המנהג במדינות אלו בנשואי בתולה שחשובי העיר פורסין סודר על ראש הכלה According to the reason cited in the question, there would be no reason ...


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I've heard that the custom originated as a "preventive measure" for the situation where Ya'akov ended up marrying Leah when he was supposed to have married Rachel. Refer to Rash"i in Breishit 29:25. Ya'akov knew that Lavan was a swindler so he told Rachel to use certain signs so that he could identify her at the wedding. However, when she saw that her father ...


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Rabbi Elazar Mayer Teitz taught on 7 Nissan in 2008 that all other fast days include both an obligation to fast & an obligation not to eat. This means that even if one has eaten for whatever reason, one may not continue eating. Taanit bechorot includes only an obligation to fast. Once one is permitted to eat at a siyum or other seudat mitzvah, one no ...


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If the son was born a Jew then his non-Jewish biological father was not his halachic father and the subsequent conversion of this non-Jew has no effect on the son's customs. Nor is this son required to show the traditional fatherly Kibbud Av to his mother's new husband if he were to marry her. The son should ask his Rav / Rosh Yeshiva how to proceed (as ...


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עוד מנהג ליהודים מארץ ישמעאל בערב שבת הולכים כלם לבית המרחץ ובשובם מביאות נשותיהם לפניהם יין ומרבים בשתיה ואחר מביאות התבשיל שהכינו לסעודת הערב אוכלים מבעוד יום עד שתחשך ואחר באים כולם לבית הכנסת במלבושיהם נקיים ומגוהצים ומתחילים בשירות ותשבחות ומאריכים בתפילת ערבית עד שתי שעות בלילה ובאים לבתיהם ומקדשין אוכלים כזית לחם ומברכים ברכת המזון ואין מתפללים ...


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When we asked the Rov (Rav Y. Salzer shlita) about this (over 3 decades ago) he said that the mother gets to choose the first child's name, and thereafter alternate (father 2nd, mother 3rd, etc.) IIRC he based this on Leah giving Reuven his name. (Even though she gave Shimon his name too and Yakov (possibly - see Rashi) give Levi his name.)


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Rav Pesach Feinhandler in his Avnei Yashfei 1:196:6 is puzzled by this custom of people not revealing the name of the baby before the bris. He doesn't understand the insistence on not doing so. He explains that if one knows that the bris won’t be done in the correct time then the name should be given before the bris (some say better after the eighth day). He ...


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Rav Ari Enkin in his Shulchan Ha'Ari page.133 writes that it is best to name the child together based off Koheles Rabbah 7:3. He notes that that some hold that the father gets to name the child first (Yabia Omer 5:21). Others hold that the mother gets to name first( Igros Moshe YD 3:101 and Keser Ephraim 39).


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