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Not only is it forbidden, but it's a prohibition of such great stringency that, according to most authorities, a Jew must give up his life instead of having intercourse with a non-Jew (see sources quoted by Shach Yoreh De'ah 157:12), although the Rama (Even Ha'Ezer 16:2) says that such a stringency only applies in public. What is the source for this ...
19
Thank you and welcome to the site. We hope this is a theoretical question; however, Judaism covers the difficult cases too.
First off, this isn't pleasant to bring up, but not all forms of rape would be of halachic consequence to the question at hand; but we'll assume here that this was conventional full penetration, which would present an issue.
The Kohen ...
18
Some of this was summarized in a previous answer here. There are many opinions about this stuff, by the way.
Rabbi Yehuda Herzl Henkin's Bnei Banim 4:16 is a MUST READ.
It addresses the halachic angle on some of these matters, while Rabbi Aharon Lichtenstein's "Of Marriage: Relationship and Relations" (Tradition 39:2) addresses the "hashkafic" (...
17
Ibn Ezra to Genesis (3:6) suggests that Adam had sex with Eve as a result of eating from the Tree of Knowledge. Therefore, sex is euphemistically referred to as knowledge. Additionally, he notes that the sex drive develops as a person becomes aware of good and evil; further reason for the euphemism.
Radak to Genesis (4:1 (3:20)) seems to imply this as ...
16
TL;DR
It is a misquote. It is talking about the age at which the girl converted, not the age at the time of the marriage. Regarding these sorts of misquotes in general, see this related question. Regarding the significance of the age of three, it refers to a legal technicality as explained in the final bullet point of this answer. Molesting a child, whether ...
16
There is a certain amount of ambiguity here.
On the one hand, we see that our Sages praise the daughters of Lot, and especially the elder daughter who took the initiative.
Nazir 23a:
אלא משל ללוט ושתי בנותיו עמו הן שנתכוונו לשם מצוה וצדיקים ילכו בם הוא שנתכוין לשם עבירה ופושעים יכשלו בם
Rather, it is comparable to Lot and his two daughters, who ...
15
The Maggid Ta'alumos to the Rif on Maseches Berachos, daf 35a (25a in pages of the Rif) says that we do not make the blessing because she may not get pregnant and then the mitzvah was not fulfilled. He also addresses that Onah is a negative commandment and therefore has no blessing.
However, he does indicate that the blessings under the Chuppah do ...
14
God created within all animals an urge to procreate. Without it, we would just end. (Sanhedrin 64a)
14
The Kabalistic work "Tikunei Zohar" (30a) mentions this as a punishment for a person who has relations with women he should not be having relations with. It is stated there that is that this is מִדָּה לָקֳבֵל מִדָּה (Midah k'neged midah).
My understanding is, that by living with these types of women, the person demonstrates that he isn't interested ...
13
The Sages say yes on Nedarim 20b.
Rabbi Johanan ben Dehavai advocates for a more ascetic approach to sexuality that is rejected by a different Rabbi Johanan in the name of the Sages, who assert that anything a man wants to do with his wife, he may do, equating this appetite to one for food, and acknowledging that people have different tastes. Rambam, and ...
12
If you read the original responsum of the committee (here), you will find that they choose to rule that all prohibitions other than homosexual male anal intercourse (such as the prohibitions of yihud and negiah) are all rabbinic and are superseded by the concept of kvod habriot. (How they deal with the issue of השחתת זרע לבטלה is less clear, which is likely ...
12
Well, here's Rambam Laws of Husbandhood Ch. 14:
יד,י [ח] האישה שמנעה בעלה מתשמיש המיטה--היא הנקראת מורדת, ושואלין אותה מפני מה מרדה: אם אמרה, מאסתיהו ואיני יכולה להיבעל לו מדעתי--כופין אותו להוציא לשעתו, לפי שאינה בשביה שתיבעל לשנוי לה; ותצא בלא כתובה כלל, ותיטול בליותיה הקיימין, בין מנכסים שהכניסה לבעלה ונתחייב באחריותן, בין מנכסים שלא נתחייב באחריותן. ...
12
I feel a bit of sadness in writing this, because I think it's something that should be - but isn't at all - obvious.
You can certainly seek out rabbis who can give general answers about Halachah without knowing you, perhaps without ever meeting you, but you shouldn't. You should, instead, seek out a rabbi with whom you can be comfortable asking these ...
12
A) Why were they having relations during the daytime?
Where do you see that it says anything about daytime?
B) Why were they having relations in a way that others could see?
The שפתי חכמים answers your question.
He says that it's impossible to say that they would have relations where people could see them.
Rather, by Yitzchak closing the window ...
12
The Talmud (Nedarim 20b) expresses this in a slight riddle.
Says Rebbi: Once should not drink from a cup whilst thinking about
another cup. Based on the verse (Num. 15:39) ‘do not stray after your
heart and eyes’.
Ravina qualifies: Even if he has two wives; this is still
inappropriate.
11
"Seven days of impurity."
Actually it's more like 12-ish. The Torah states that if a woman experiences an unusual flow, she needs to wait for it to end, and then count seven clean days. For the last ~1600 years, we operate with the rule of thumb that we don't know what's called "usual" or "unusual", and thus it's duration of bleeding, or 5 days, whichever ...
11
The Tur indicates that a number of these apply to the woman (EH 25):
Nidah - The woman would at least share responsibility.
Shichrus - This applies if either spouse is intoxicated.
Chatzufa - This applies specifically to a woman who verbally propositions her husband in an explicit manner.
The Aruch HaShulchan (EH 25:9) mentions that m'riva refers to a ...
11
Maharsham, Rogatchover Gaon and Rav Ovadia Yosef all rule that even with a condom it is called sexual relations. Interestingly, the Rabbi Dovid Lau (a nobody compared to the heavy hitters mentioned above) has a piece in his sefer where he calls into question some of the halachik mechanics in this case, but even he stops short of saying that it's not called ...
11
R' Moshe Feinstein in Even HaEzer 4:60 writes that it is absolutely prohibited, not just as a nice practice, but involves a Torah prohibition.
Among other points, one thing he writes is that in his understanding of the Rambam, speaking to a woman in an affectionate manner is included in the Torah prohibition of illicit relationships.
11
The master of a female Hebrew slave has the option to marry her either to himself or to his son (with her consent). If he (or his son) does marry her, it is not his right, but in fact his obligation to have relations with her, since a husband is obligated to have relations with his wife (Exodus 21:10; Maimonides, Laws of Slaves, 4:7-8).
A Jewish slave owner ...
11
A woman has a right to receive sexual pleasure from her husband, just as much as food and clothing. See below:
Ra’avad, Ba’alei Hanefesh, Gate of Holiness – selection 4:
:הארבע כוונות אשר המעשה ההוא נכון עליהם
הראשונה לשם פריה ורביה והיא הנכונה שבכולם…
והשנית לתקון הולד… וגם זו הכוונה נמשכת בכונת פריה ורביה.
והשלישית אף על פי שאין בה לא זה ולא זה ...
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Yep. See Tosefta Zavim 1:9, זב מותר בתשמיש המטה בימי גמרו, and Chasdei David there. Also Yerushalmi Shabbos 1:3, לא יאכל הזב עם הזבה הא זב עם מצורעת מותר, and Pnei Moshe there.
11
Pesachim 72b discusses a woman who desires intimacy from her husband, and it is approaching the expected time of her period.
והאמר רבא חייב אדם לשמח אשתו בדבר מצוה סמוך לווסתה
The Gemara asks further: Even so, didn’t Rava say that a man is obligated to please his wife through a mitzva? That is to say, he must engage in sexual intercourse with her when she ...
10
As with many issues, there is a variety of opinions on this topic, ranging from generally permissive to strictly limited.
The Gemara (Nedarim 20b), and consequently the Rambam and Rama (Rambam, Mishneh Torah, Issurei Biah 21:9; Rama, Even haEzer 25:2) explicitly permit just about anything, but recommend that one conduct himself with respect for the holiness ...
10
Pischei Teshuva Y.D. 184 #22 quotes the Even Shoham as saying that even though it is forbidden to cohabit with one's wife at the time of her expected menstruation (סמוך לוסתה),
מכל מקום מותרת לטבול אפילו בליל שבת אף שאין זקוק לה בעלה כיון דכל מיני קורבא שרי רק תשמיש אסור ושאר מיני קורבא נמי מצוה
...in any event, it is permissible for her to immerse, even on ...
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There are midrashim that speak of Adam and Chava being a single unit before Chava was separated from Adam. The cryptic nature of the pasuk could lead us to think of Adam and Chava as being one (Bereishit 1:27):
וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ: זָכָר וּנְקֵבָה, בָּרָא אֹתָם.
The next statement about separating ...
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רמב"ם Hilchos Isurei Biah 4:4 writes
הגויים--אין חייבין עליהם משום נידה
Non-Jews – one is not culpable for violations of Niddah with them …
However (although this wasn't the question), there is a non-Niddah Kares for relations with a non-Jew (h/t to DoubleAA) - Even HaEzer 16:2
הבא על העובדת כוכבים, אם לא פגעו בו קנאים ולא הלקוהו בית דין, הרי עונשו ...
10
Both the first relationship and the second one would have to be formal marriages (the kind that requires a Get to dissolve) for the prohibition of remarrying your divorcée to come into effect. (ShA EH 10:1)
You already asked elsewhere about giving Gittin to girlfriends after breaking up with them.
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