18

Short answer -- it's allowed. You'll find a discussion elsewhere on this site about if someone impregnated a woman, do we recommend that he marry her. Which implies that the rabbi can certainly do such a wedding. The discussion becomes a little more complicated if the pregnant fiancee was not Jewish at the time, and the rabbi now wants to convert her and ...


9

No, a Jewish man cannot be a sperm donor. Based on tshuvos from Reb Moshe (Igrot Moshe, Even Ha'Ezer 1:71 & 4:32.5) we can say Niuff byad is an issur which only married couples who undergo IVF can get around, but single guys in a clinic can't. The assumption is that the sperm will go to a nonjew, so there is no kiyum of pru urvu to dissipate the ...


6

Shemot 22:15 states: וְכִֽי־יְפַתֶּ֣ה אִ֗ישׁ בְּתוּלָ֛ה אֲשֶׁ֥ר לֹֽא־אֹרָ֖שָׂה וְשָׁכַ֣ב עִמָּ֑הּ מָהֹ֛ר יִמְהָרֶ֥נָּה לּ֖וֹ לְאִשָּֽׁה If a man seduces a virgin who is not betrothed and lies with her, he shall provide her with a marriage contract as a wife. If pregnancy is assumed as a possibility of sex, this should mean this is not only permissible ...


5

According to sefer Sheva Mitzvot Hashem, (Vol II, helek 5, 9:1), a tubal ligation is permitted for bnot noach. And further says: that even more than this could be done for reasons of safety or health issues.


4

I thought, like Shalom in the comment, that there was no need to "guard over" the baby on Pesach Night. I have now seen ohr.edu takes a more technical angle On the night of Passover, it is forbidden to eat anything after eating the afikomen - the piece of matzah eaten at the end of the Passover seder. Therefore, the shalom zachor, which is usually ...


4

R. Elazar of Kozhnitz is cited as finding an allusion to the idea that one receives power of blessing (requesting) on their birthday in the verse (Ps. 2:7-8): אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃ שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ׃ Let me ...


4

In English, Rabbi Hershel Schachter's 1982 article in Journal of Halacha and Contemporary Society v4 was groundbreaking. He recounts that when the journal started, Rabbi Yaakov Kaminetsky felt that someone had to cover this subject, "as right now people are assuming all methods are prohibited, therefore not asking their rabbis and therefore using the ...


4

Personally, I was told by my posek that one may take an Uber or a Taxi to the hospital when in labor (and he also gave me Rabbi Heineman's sheet as a reference guide for some of the other halachos). His reasoning was that it is virtually impossible to weigh out the minimization of Chillul Shabbos when figuring out calling for a taxi vs. ordering an Uber (but ...


3

I don't think there's any one recommended prayer, but Psalm 30 is a popular one to say for healing. It concludes "You turned my mourning to dancing", which is the outcome we all hope and pray for here.


1

It's a Mishna in Oholos 7:6 that says: הָאִשָּׁה שֶׁהִיא מַקְשָׁה לֵילֵד, מְחַתְּכִין אֶת הַוָּלָד בְּמֵעֶיהָ וּמוֹצִיאִין אוֹתוֹ אֵבָרִים אֵבָרִים, מִפְּנֵי שֶׁחַיֶּיהָ קוֹדְמִין לְחַיָּיו. יָצָא רֻבּוֹ, אֵין נוֹגְעִין בּוֹ, שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נָפֶשׁ:‏ If a woman is having trouble giving birth, they cut up the child in her womb and ...


1

I'm guessing you are looking for Bava Basra 16b איוב לט, א. חולל אילות תשמור אילה זו רחמה צר בשעה שכורעת ללדת אני מזמין לה דרקון שמכישה בבית הרחם ומתרפה ממולדה ואלמלי מקדים רגע אחד או מאחר רגע אחד מיד מתה בין רגע לרגע לא נתחלף לי בין איוב לאויב נתחלף לי Similarly: “Can you mark when the hinds do calve?” (Job 39:1). The womb of this hind is narrow, ...


1

The Sifte Kohen (YD beg. §371) quotes the Rokeach saying that the wife of a Kohen may enter under the same “roof” as a corpse since there is a double-doubt: the newborn may be a stillborn and, even if it is not, it may be a female. The question was posed to Radbaz (§200): Why is such reasoning necessary, this is a case of tumah balu’ah? Radbaz therefore ...


1

Ralbag addresses this in his commentary to Genesis 17:17 which you mentioned. There we find that Abraham laughed at the fact that he would have a child when he would be 100 years old and Sarah would be 90 years old. Ralbag there asserts that Abraham was only making a big deal out of the fact that Sarah would be 90 years old, but not that he would be 100 ...


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