This is a fair question. You are far from the only person who feels this way.
As an Orthodox woman who respects the traditional prohibition on Talmud study for women, as well as the many other Jewish laws which appear to limit women, I see it like this.
And of Zebulun he said, Rejoyce, Zebulun,
in thy going out; and Issachar, in ...
In addition, women are exempt and even discouraged from a large number of mitzvas that are central to Jewish practice, such as praying three times a day and laying tefillin.
This is close to completely false and at least dramatically overstated. Women are obligated in the vast, vast majority of Mitzvot (somewhere around 585/613=95% of the biblical ones), ...
From Rav Aviner's tshuvot (text)
Wearing Wife's Jacket in the Cold
Q: Is it permissible for a husband to wear his wife's jacket if he is
cold, or is it forbidden on account of "Lo Yilbash" (the prohibition
of cross-dressing)? And what about visa-versa?
A: It is permissible, since the purpose is not to wear it but simply
to warm up (Shut ...
Here, Rabbi Y.H. Henkin quotes his grandfather (Rabbi Yosef Henkin) as saying there is no prohibition against women wearing loose pants, and in fact they are exemplary ("yesh bo mishum tzenius"):
"See Bnei Banim vol. 2 p. 211 par. 38, and vol. 4 p. 141 (concerning pisuk raglayim)."
Here are the sources:
Rambam Hilchos Malachim perek 1 Halacha 5
"אין מעמידין אשה במלכות שנאמר עליך מלך ולא מלכה וכן כל משימות שבישראל אין ממנים בהם אלא איש."
women cannot become kings.
Also when the gemara discusses Mashiach they use the loshon "him" and Ben Dovid see Sanhedrin 98
Halachically, you transgress a biblical commandment if you knowingly have relations with a niddah, and the punishment is karet. See this answer, which cites Rambam Laws of Prohibitions on Relations 4:3. According to Rambam Issurei Biah 1:1 (h/t DoubleAA), punishments for forbidden relations apply to both except in a special case not applicable here.
Yes. Women should formally end shabbat before lighting a havdala candle after shabbat has ended, i.e. after nightfall on Saturday.
First of all, women certainly can daven maariv and say attah chonantanu.
Second, the Rama in OC 299:10 quotes an opinion that the only reason labor is forbidden before havdala is lest one forget to say havdala. Accordingly, ...
Per the Igros Moshe the bride does not have to cover her hair until the morning after the wedding. The reasoning is that so long that she retains a public presumption of virginity, she has no obligation to cover her hair.
As part of the extensive research behind my RASHI'S DAUGHTERS, no subject intrigued me more than the elusive [and ubiquitous] legend that they wore tefillin. Indeed, when I first started studying Talmud and was introduced to Rashi, I was told that legend held that they were learned and wore tefillin. I actually tracked the earliest mention of this back to ...
The Igros Moshe YD 3:86 says that the Chachamim commanded that women should not be taught Mishna since it is oral Torah and it is like teaching them tiflos(promiscuity) and it should be avoided. However, they can be taught Pirkei Avos since it has Mussar (instruction) and has hanhagos tovas (good deeds).
In The Sefer VaYoel Moshe(Satmer Rebbe) Maimer ...
Taking it for granted that the issue of "male attire" is ultimately not the source for the prohibitions, a stance I believe is justifiable even if not un-debatable, there remains a significant opposition to women wearing slacks on the grounds of modesty.
Although most noted for taking the hard-line position that wearing slacks violates the prohibition of ...
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 ...
It doesn't seem that anyone attempted to address this in a comprehensive manner, so I will try. There might be slight overlap with some of the other answers here, and with my answer to this question. If you don't want to read through many paragraphs of sources, skip to the summary all the way at the bottom.
It all starts with the Mishnah in Sotah 3:4 which ...
The issue we have to ask is why is a psak (legal ruling) ever binding in the first place? Why can't you just ask the next person?
There are two main possibilities (see Shach YD 242:31):
שויה אנפשיה חתיכה דאיסורא The asker accepted upon themselves when they asked the first authority to follow their answer. Let's assume for now this principle works similar ...
According to this article by Rabbi Dr. Ari Z. Zivotofsky (published in the Orthodox Union's Jewish Action Journal, Summer 2011), such a source does not exist. Apparently, this idea appeared in the late 20th century, and never before then.
Her name was אמתלאי בת כרנבו.
ואמר רב חנן בר רבא אמר רב אמיה דאברהם אמתלאי בת כרנבו אמיה דהמן אמתלאי
בת עורבתי וסימניך טמא טמא טהור טהור
Bava Basra 91a
(I knew it existed, but will admit to having resorted to Google to find it fast.)
In his commentary to Rambam's codification of this law (Hilchot Melachim 7:5), R. David Ibn Zimra asks: “Is it the way of women to wage war?” And he cites the verse (Psalms 45:14) "All glorious is the king's daughter within the palace" in support of this. He then suggests that the women were (not actively fighting, but) supplying food and water to their ...
According to the Hida (Shu"t Tov Ayin #4) we may not force women to learn Torah (as we do Yeshiva students-see Sefer HaHinuch Behar 343). He says women may learn on their own, but adds we can teach her (not against her will).
I am a white male, and I had this happen to me recently, where I met a woman in a business setting who politely told me, "I don't shake hands for religious reasons". I had never heard this before, but it did not faze me in the least. She was polite in every other way that she treated me. No Problem!
Rabbi Samson Raphael Hirsch, in responsa Shemesh Marpeh, was asked regarding an influx of Eastern-European Jews to Frankfurt whose men had the custom to use the mikvah. He ruled that their custom was a wonderful thing, but if it caused one woman to not use the mikvah, it wasn't worth it.
This was cited by Rabbi Moshe Feinstein regarding what appears to have ...
Chabad.org has an article by Yael Levine Katz about three women with connections to Tzfas (Safed) that either were kabbalists, or exhibited kabbalist-like characteristics.
Francesa Sarah mentioned by R' Chaim Vital, was said to have had a maggid, or angelic tutor.
Channah Rochel Werbemacher or "The Maiden of Ludmir" who gathered something ...
The mishna in Y'vamos (6:4) indicates that a widow is forbidden to a Kohein Gadol whether she was a widow only from erusin (when intimacy was still forbidden) or whether she was a widow even from nisu'in:
כוהן גדול לא יישא את האלמנה--בין אלמנה מן האירוסין בין אלמנה מן הנשואין.
This is quoted as halacha by the Rambam (Hil. Isurei Bi'ah 17:11):
I am impressed by the gravity of your inquiry and your care in the matter in that you are seeking real answers to a complicated question. May Hashem help the two of you and anyone else in need of this post.
First let's address some issues your question raised in this case, and then let's address the Halachic ramifications.
The OP states that your wife is ...
The original siddur did not include a version for women. Changes to the format for women began later on. R. Jacob Emden (in his siddur commentary) suggested emending the morning blessings for women, but didn't recommend it. Chid"a (Avodat haKodesh 2 5 22) allowed the changes, along with Eshel Avraham (the Buchacher, OC 46 4) and Rivvos Efraim (1 37 2) ...
The premise of your question seems to be that ostensibly religious people never sin, which is obviously absurd. These men are sinners, who are acting in violation of Jewish law, and if their behavior ever became public knowledge, it would scandalize their communities.
The simple reality is that sexual immorality is not, and never has been, exceptional or ...
The reason is that according to halacha a hymen will regrow if ruptured before the age of three.1 For this reason, it is considered as if no sexual act has occurred as far as the girl's halachic status is concerned, to the extent that her status as a virgin has not changed. Hence, she (for example) is entitled to a minimum kesuba of 200 zuz, just as ...
First things first, You're human. You can't help being attracted to women, Gd made you that way. Only the whens and wheres are your responsibility. Also remember that this area is a very difficult one to conquer, so don't get down on yourself if you fail to climb Everest the first few, or dozen, or hundred times.
Getting a warning beforehand helps, so you ...
R. Yehuda Aiash (Shut Beit Yehuda YD 28) rules that in general any honour which one must accord a male (such as standing up for an older man), one must accord an equivalent female as well:
פשוט דכל מיני כבוד שחייבין לעשות לאיש הה"נ לאשה
Similarly, R. Yitshak Attiya writes (Zera Yitshak: Pilpelet Kol Shehu p. 88, cited in Yalkut Yosef 627 p. 173) cites ...
R Eliezer Melamed, author of Peninei Halakha, (here, note 10) writes
The Aĥaronim debate whether a woman may write a Megilla.
Mateh Yehuda, and Pri Megadim posit that since a woman must read the
Megilla, she may write one.
R. Akiva Eger, Avnei Nezer, and others
maintain that she is invalidated from writing a megilla, just as ...
Presumably standard practice is that once a woman begins treating her hair as erva, she should continue doing so. (I believe I've heard this from Rabbis Broyde or Willig.)
Rabbi Moshe Feinstein does write that hair-covering while married is dat moshe, but hair-covering afterwards is dat yehudit. There is a great deal of discussion over what those terms mean,...