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Kalev went to the keiver of the avos by the meraglim.
There is a story where Meshiach came wearing a bend down hat. When he went to chasiddish shul, he was told here we bend the hat up. When he went to a litvish shul with a bent up hat, he was told here we wear it bent down. Then he went to a Young israel and he was told what do you need a hat for? So he said until you can agree on a hat I am going back.
They say if the husband is a king, the wife is a queen.
The RMA brings in SA O’CH 146,4 to stand at leinen. The MB s’k 19 explains to see the time of leining like Kabolas Hatorah.
No one makes tzadikim as deities just an intermediary to be a melitz yosher to daven to Hashem.
The wife makes a bracha שעשני כרצונו, He made me according to His will. Through her existence she performs a mitzva being there to support her husband. We call a wedding a nisuyin meaning to elevate. Each one elevates the other by placing them on a pedestal.
I saw that a Melave Demalke was instituted by Dovid Hamelech. He was thanking Hashem that he stayed alive and was not taken away on this Shabbos as he was suppose to be niftar on Shabbos.
He lived mainly in the 19th century (1851-1925). See the book Reb Shayele, The Warmth and Wonder of Kerestir, Feldheim Publisher from Rabbi Yisroel Besser.
Most fetuses are not viable until birth so it is not a nefesh but by the goyim we don’t go after rov, the proof is Pidyan Haben after thirty days.
Another proof is that a woman requiring execution is killed with the fetus together.
As I pointed out from Rav Chezkinu, that by a Jew, the Torah says it is not retzicha.
Avira, I have never seen the title רשכבה’ג on Reb Moshe ztz’l rather than רבן של ישראל.
I mentioned the Meharsha why Pharaoh picked Jewish midwifes. Don’t discount the Tzitz Eliezer with his twenty one volumes. There are two ways to pasken, bottom up or top down. Most poskim pasken from bottom up, looking at precedence from other recent poskim, whereas Reb Moshe ztz’l went from top down, learning the gemora first and the rishonim next and ignoring the current achronim.
What about indirectly by a goy through her taking a medication to kill the fetus thereby saving herself?
What is the difference between murder and aroyas when both are assur by a goy and וחי בהם does not apply?
Maybe there is no doubt as a person has a chezkes kashrus. A person follows the Torah until we know otherwise.
I think the Minchas Chinuch means that not that it is not a rodaf but rodaf is not permitted by a goy as the heter is וחי בהם which does not apply by a goy.
My daughter was not an orphan when adopted but the mother sold her when born at Maimonides Hospital to an Italian woman.
ubi, thanks but why isn’t it a rodaf? Does halachas of a rodaf apply by a goy?
ubi, where is the Minchas Chinuch?
The Torah gives us an advice how to avoid loshan hara. If you judge one for the good, you will not gossip (rochil) about them which follows the commandment of judging for the good.
See the Rav Chezkuni in Shemos (21,22), Parashas Mishpatim, it is considered a viable being when it is born until then it has only has a monetary value. Even when born, we wait thirty days to make a Pidyan Haben.
As it is assur for a goy, it is assur for a Jew as for a Jew is not more lenient but maybe וחי בהם trumps and under certain circumstances pointed out in the above reference it is mutar.
There is question if abortion is ratzicha or chabolah. By the goyim everyone agrees it is ratzicha,
but by the Jews there is an argument. So those that hold that it is chabola under certain circumstances are lenient. See https://ph dot yhb dot org dot il/14-09-11/ the Hebrew Wikipedia.What about if rape or incest is committed?
He was a talmid of Rav Hershele Lisker ztz’l and refused the rebbe position and passed it on to the Lisker Rav’s son in law, the Tal Hachaim, Rav Chaim Friedlander ztz’l.
A Yahr Tzeit, יומא דהילולא is a day of elevation of the niftar and therefore an enjoyment for us.
The above Dubner Maggid is on the gemora in Shabbos about the contradiction in Koheles on שמח בחור בילדותך, young man enjoy yourself in your youth followed by ודע כי אל כל אלה יביאך ה’ במשפט, know that for all you will be taken to judgement. So the gemora says that the first part is the yetzer hara and the second part the yetzer tov. So he says that maybe according to the above mashel both are said by the yetzer hara, once he throws us into the pit making us a rasha through enjoying ourselves, he says now you cannot get out and away from the judgement which is waiting for you.
No, because if someone considers themselves a rasha might refrain from doing teshuva. There is a mashel of the Dubner Magid, where one saw a poor man and wanted to make some fun of him. He told him come to my hotel and eat and drink and enjoy yourself to your hearts content. Being there a week or so, the owner comes and asks him to pay up. He has to give up the backpack he has and goes out saddened. The man starts laughing at him and tells him, now you might as well go back and eat and drink as you have nothing to lose anymore. The yetzer hara has us enjoy ourselves in this world and when we are full sins, he says, now there is no help anymore for you, teshuva does not work, and you might as well do whatever you want.
The source of the prohibition of abortion is Oholos (7,6) and the Rambam permitting it when considering the child a rodaf endangering the mother.
Wolf, אין אדם משים עצמו רשע, a person should not consider oneself a rasha.
The Chacham Tzvi left in his tzavaoh for his descendant women not to make a bracha on a time dependent mitzva.
I speak from experience adopting a boy and girl as babies, converting and paying for them. He being 38 and she almost 36. They are married with children. My wife, their adoptive mother passed away 12 years ago.
Why can’t they bring it to terms and give it up for adoption, make money on it?
We wait for Pidyan Haben for thirty days after birth to be sure that the child is viable but by a goy we don’t go after rov.
We don’t permit making decision of one’s own body as suicide is forbidden.
The Meharsha says that Pharaoh took Jewish midwifes as by Jews abortion is not assur biblically. The Chezkuni explains that only money is paid as viability comes at birth but by goyim at conception.
The definition given for a cult makes it clear. Cult – a system of religious veneration and devotion directed toward a particular figure or object. Obviously, Judaism does not fit this definition.
Look up the wikipedia on Maria Schicklgruber the paternal grandmother of Hitler ym’s. They found no Jewish background.
Whether a woman can make a bracha on time dependent mitzva is a machlokes between the Rabbenu Tam whose view is that an unnecessary bracha is only assur rabbinically therefore as there is no chiyuv but there can be a mitzva, so they can, and the Rambam, Mechaber whose view is that it is assur because of lo siso, see Rosh Hashana (1,33). So for the ashkenazim, an Amen should be recited on their bracha.
The Satmar would say לא תתורו אחרי לבבכם ואחרי עניכם don’t follow Hertzl or Rav Kook.
What about the fact that the Bnei Ephraim were slaughtered for leaving before the time of redemption?
Avira, capital letters is a show of respect, so why don’t you use it for gedolim?
We experience the same things and should behave differently learning from the first instance. Hitler ym’s did not learn from Napoleon being frozen out in Russia.
The answer to above is yes to both questions.
Can an itar yad write a sefer Torah with his left hand and would that be assur on Shabbos?
AAQ, if we can read the luchas across, there were two luchos attached מצומדים and not two single luchos.
There is an inyan of מעלין בקדש, elevating in kedusha which contradicts, so the shem, once they are both put one, are נקראים כאחד, read together.
AAQ, look at the Yabia Omer YD (7,17) about this shaila, if going to work or sit in kolel in great detail.
He refences the Rashbatz (1,142 and on) who questions the Rambam.
I would say to test the potential abilities ahead of time to decide.When Moshe Rabbenu dropped the luchos there is a read and written word, read as וישלך מידיו, both hands but written מידו, one hand. Maybe, the Yerushalmi says that the letters made the luchas light to carry. So he was able to carry it with one hand but when they flew off, Moshe Rabbenu had to hold on with both hands and was unable to hold it and dropped it. This seems to disagree with the Babli being praised that he dropped it but according to the above he had no choice.