Synonyms for haezer or Related words with haezer
Examples of "haezer"
On the sections of "Orach Chaim" and "Even
", the commentary was written by Yehudah ben Shimon Ashkenazi (1730–1770), a German rabbi.
A weekly segment launched every Wednesday showcases mixtapes from international DJ's and South Africa artists such as
, DJ SFR, The Boomzers.
The Remah"s glosses to Shulchan Aruch (Even
ch. 25) take a more lenient on oral-vulvar stimulation as does Rabbi Yoel Sirkus (the "Bach") who permit it in accordance with halacha, but nonetheless discourage its practice.
There are two categories of mamzerim. A child born of incest as defined by the Bible is a mamzer. Note, however, that an incestuous relationship between one or two non-Jews cannot produce a mamzer, and if the product of such a union were to convert he or she would be the equal of any Jew ("Shulchan Aruch", "Even
In the Talmud the term mamzer is applied to the descendants of specific illicit unions. According to the Mishnah, a mamzer is the offspring of a biblically forbidden union (Yevamot 4, Mishnah 13: "". According to the "Shulchan Aruch", a mamzer can only be produced by two Jews ("Shulchan Aruch", "Even
A child born of a married woman's adultery is a mamzer. The child of a single woman and a man she could lawfully have married is not a mamzer (Shulchan Aruch E. H. 4.) It is irrelevant if the man is married or not. If one of the parents is not Jewish the child is not a mamzer. Any child born to a married woman, even if she is known to have been unfaithful, is presumed to be her husband's, unless she is so promiscuous that such a presumption becomes unsupportable ("Shulchan Aruch", "Even
" 4:15), or if she enters a public relationship with another man (4:16).
He authored the multi-volume work "Dvar Chok u-Mishpat" in Hebrew which deals with many practical cases of Jewish civil law and offers original decisions. His work is cited by many other scholars. Some of his other writings on Jewish family law (Even
) were published in 2009 thanks to a grant from the Memorial Foundation for Jewish Culture . He also edits a monthly pamphlet entitled "Alon Dvar Chok u-Mishpat" which offers original insights to Jewish law written by Sanhedrai and his students.
Horowitz's chief work is ""Hafla'ah"," novellae on the tractate Ketubot, with an appendix, ""Kuntres Aharon"," or ""Shevet Achim"," Offenbach, 1786. The second part, containing novellae on the tractate Kiddushin, also with an appendix, appeared under the title ""Sefer ha-Makneh"," in 1800. Other-works are: ""Nesivos la-Shavet"," glosses on sections 1-24 of the Shulchan Aruch, "Even
", Lemberg, 1837; ""Giv'as Pinchas"," a collection of eighty-four responsa, in 1837; and ""Panim Yafos"," a cabalistic commentary on the Pentateuch, printed with the Pentateuch, Ostroh, 1824 (separate ed. 1851, n.p.).
A year after their last performance, RAMFest announced that Lark would headline their 2009 festival. Many of the acts cited Lark as their most-anticipated performance to watch at the festival. Inge Beckmann later revealed that RAMFest had agreed to pay for Paul Ressel's flights from the UK, and that there would be a five show tour, named after their new single, "Brave". At the RAMFest performance the band released a live DVD, of their 2007 album launch in Cape Town, A Dagger and a Feather. The DVD was described as the band's "most extravagant" performance to date. Lark made brief appearances at RAMFest 2010, with the release of their "V" EP, and Rocking the Daises 2011 with the release of their remix "Brave" EP on the Italian-label Onion Records. The EP was a collection of remixes of "Brave", by
and four other European DJs. A year later, their third music video was released for the remix of "Brave" by
. The dystopian animation of a robot universe won Best Animated Video at the MK Awards in 2013.
A child born within 12 months of a woman's most recent meeting with her husband is presumed to be legitimate, since Jewish law believes that in rare cases a pregnancy can last that long (4:14). However, if more than 9 months have elapsed and she is known to have been unfaithful then the presumption does not apply ("Even
" Rama 4:14). Modern assisted reproductive technology has complicated the issue. Moshe Feinstein ruled that if a married woman is inseminated by sperm from another man the child is not a mamzer, since it did not result from an act of adultery; Joel Teitelbaum (2005) disagreed, and ruled that since the child is known to be that of a man other than her husband it is a mamzer.
According to halakha, a "get" is only valid when it is given by a husband to his wife of his own free will ("Yebamot," 14:1). However, under certain circumstances pressure may be applied on a husband to force him to grant a divorce to his wife. Where a woman has proven one or more of a list of particular grounds for divorce, the rabbinical court (beth din) may apply pressure on the husband in these situations ("Ketubot," 7:10; "Gittin", 9:8). There are some halakhic decisors who would act accordingly in the cases of abuse or neglect ("Shulchan Aruch, Even
," 154:3). Nevertheless, not under all circumstances is a wife entitled to demand a divorce according to halakha. If a wife who is not halakhically entitled to a divorce does demand one, she may not be considered as a "mesorevet get" by a Rabbinical Court. However, not any woman who wants to leave an unwanted marriage but is refused by her husband, is considered to be a victim of "get" refusal. There are opinions that deem a woman's repugnance for her husband as acceptable halakhic grounds for coercion ("Rambam, Mishna Torah, Hilchot Ishut", 14:8). "It is said: In cases of granting a "get" to a woman, the man is forced until he says, 'I wish to do so'" (Babylonian Talmud, "Arachin" 21a; "Rambam, Mishna Torah, Hilchot Gerushin," 2:2). Nevertheless, in almost all cases, it is required to leave the man some say in the matter, lest the "get" be considered a "coerced divorce", which is halakhically invalid. As ruled by "Rabbeinu Tam" ("Sefer HaYashar", Response 24; "Rema, Even
" 154:21), pressures that can be exerted against the man include shunning, denying him communal benefits and honors, and in extreme cases even imprisonment. Legend has it that as a last resort where all else has failed, a tactic has been sparingly used in the past, to let him spend a night near a nameless grave, or to frighten him in some other way. In Israel, rabbinical courts are allowed by law to implement various measures to persuade a man to grant his wife a "get" (Rabbinical Courts Law [Enforcement of Divorce Rulings] 5755-1995). These sanctions are a modern-day version of the aforementioned, "Harchakot D'Rabeinu Tam," which include: revoking of a driver's license, closing of bank accounts, revoking professional licenses such as medical and legal, cancellation of a passport, and incarceration. Practically, one of the most effective of these has turned out to be revoking a recalcitrant husband's driver's license. Even so, neither the laws nor the Israeli Rabbinical Courts' enforcement, or lack thereof, have succeeded in erasing the blight of "get" refusal within Israeli society. In the Diaspora, the Rabbinical Courts have no such powers. Any practical power that they may wield would be the product of a binding arbitration agreement (Prenuptial Agreement for the Prevention of Get-Refusal), if signed previously by the combating couple. Within the past decade, both Orthodox rabbinical groups and women's organizations have decried the increasing number of cases of "get" refusal, as well as establishing task forces to deal with the issue and to help individual victims of "get" refusal.
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