Rebbitzen Goldenpickanicerscreenname

lasken – “RG, look at the Sefer Hachinuch 21, the chinuch says yes, women are mechuyav but the Minchas Chinuch asks why?”

There are sifrei lomdos, and sifrei halacha l’maaseh.

The Oruch HaShulchan is a sefer of halacha l’maaseh.

The Oruch Hashulchon s. 472, ss. 15 explicitly writes that women are michuyav in ALL the mitzvos of leil pessach including saying the Hagadah, and if they can’t say it themselves, they may hear it from someone else.

Chazal say that matzah is called “Lechem Oni” because we speak on the matzah the Haggada. Since women are michuyav in matxa: lechem oni, they must also speak over it the hagada.

Further, the RAMBAM in Sefer HaMitzvos (Mitzva Assay 248) lists all mitzvos that women are pottur and all that they are chayav, states that women ARE michuyav in Mitzva Assay 157: Sippur Yetzias Mitzrayim.

lasken – BTW, it is b’feirush in Mogen Avrohom (and MB) in s. 471 s”K 7, based on RAMA that a young son who reached the age of sipur yetzias mitzrayim must not be given matza on erev pessach so that the matzah should be new to him (when he asks the questions), adds the M.A. the same also for a young DAUGHTER – there is no difference!

lowerourtuition11210 – “Reb. are you ignoring the passuk…v’hegadita lvincha”,

Are you serious?

Does Bnei Yisroel exclude women?

The possuk says בנים אתם לה’ אלוקיכם, that includes all genders!

“cat is busy with the mouse” – in Chad Gadya, the cat murdered the goat, so the dog was doing justice by punishing the cat.

כרפס – אותיות פרך ס, the source is Rokaach, That there enslaved 60 (x10,000 = 600,000 of the Bnei Yisroel). The obvious question is that there were 600,000 that left Mitzrayim (1) males,(2) only between 20 -60, yet in mitzrayim, they also enslaved the children (drowned them) and the older people and the women.

Does any sefer mention that karpas is also mentioned in Yossef’s coat??? (see Rashi, Breshis 37:3)

Yossef’s coat was made of “karpas and techeles” (Rashi, Breshis 37:3) and that coat was dipped (in blood). What is the connection between the karpas dipped in salt water and Yossef’s coat (also “karpas) dipped in blood?

Neville – I am so proud of you – you understand me!

Most posters here don’t.

Consider yourself among the 1%.(intellectually gifted).

Yasher koach (I can’t believe you really are Chabad, but it’s never too late for you to join the Litvish world – shuv yom echos kodom).

Health, I will share with you the Rishonim in this dispute (which you seem totally unaware of – so better learn, instead of childishly calling others “am haaretz”):

Rambam Laws of Forbidden Foods 2:3:

Regarding humans, although it states: “And the man became a beast with a soul,” he is not included in the category of hoofed animals. Therefore, he is not included in the prohibition. Accordingly, one who partakes of meat or fat from a man – whether alive or deceased – is not liable for lashes. It is, however, forbidden because of the positive commandment. For the Torah lists the seven species of kosher wild beasts and says: “These are the beasts of which you may partake.” Implied is that any other than they may not be eaten. And a negative commandment that comes as a result of a positive commandment is considered as a positive commandment.

The Ra’uh (Kesubos 60a) is of the opinion, like the Rambam, that human meat is forbidden to eat by means of a lo sa’asei.

Ramban on Vayikra 11:3:1

The teacher Rabbi Moshe [Rambam] says that this is to exclude human flesh… but the matter is not so, because the Sages explicitly permitted biped blood and biped milk, so there is not even a rabbinic commandment to separate from it. And if its meat were forbidden, what comes from something unclean is unclean, and the Sages excluded insect blood and human blood from the prohibition against blood, and they said “the blood of an insect is like its meat” and one is flogged for it on account of its insect-ness and not on account of its blood-ness, and they made it like meat. But what they said—that eating [human flesh] is not covered by the prohibition—is to say that they are not excluding it [from the list of permitted meats] and they are permitting it.

The Rashba and the Ritvah opine,like the Ramban, that it is permitted to eat human meat.

Health “WRONG! You’re an Am Haaretz!” I suppose you researched this halacha, because you are learned in it (sarcastic).

If so, you would know that there is a machlokes Rambam and Ramban and other Rishonim if human meat was muttar to Ben Noach or not, But you already decided that the Rishonim that hold human flesh is muttar min haTorah are “WRONG” and you decided that they too are “Am Haaretzim”!

Those that prohibit ineed say that only meat that was explicitly permitted was allowed, by default all other meat including human meat is prohibited. But other Rishonim, including Ramban and others argue and say that human flesh is 100% permitted min haTorah.

Have you decided the halacha in this machlokes haRishonim (based on “your” scholarly proof from a possuk? Do you generally pasken halochos directly from a possuk?!

Health – “What’s the question, acc. to you? It was Never Ossur!”

(1) I stated that it is muttar for a goy. The Radbaz is mattir it for a JEW in circumstances of need.

(2) I stated several times that for a Jew, it is ossur midrabbon (or according to some Rishonim e.g. Rambam – it is ossur min haTorah.

For a GOY – it was never ossur to eat human flesh according to many Rishonim and poskim.

Think about it for a minute, to chew and swallow a piece of your own dead skin (near fingernail) – is that “disgusting”? Morally repugnant?

Yet you are consuming part of your own body!

And would you say it is ossur to chew and swallow the piece of hanging dead skin?!

(I take back that last question, it DOESN’T MATTER whay you or I say – all that matters is what halacha says).

Health – “Humans walk, they don’t crawl!”, Let’s engage in your logic: Does a chicken or cow “crawl”?! Last time I checked, it looked like they walk. Besides, does a baby walk or crawl?!

ubiquitin – why in Heaven’s name would you think there is anything wrong with a goy eating human flesh?!

It isn’t one of the Sheva Mitzvos Bnei Noach, so it is muttar.

Let’s make it more appetizing and palatable. Goyim have long drunk human blood (believing it provides certain strength).

Would you be revolted if a goy drank a small amount (say, a revi’is approx 4 oz) human blood?! (Vampirism).

Suppose the goy drank his own blood, is there anything terribly wrong with it?

Why should a goy waste a good piece of meat contributed by a recently deceased fellow goy? (In circumstances that meat and other food is scarce).

In fact, by consuming the flesh, the deceased goy becomes bonded and lives on in the consumer מאכל נעשה דם ובשר מבשרו.

But getting back to the original shayla, the waiter’s finger gets “cooked” in the soup, does it halachicly becomes “finger soup” (Human finger soup)?

The only reason we don’t eat human flesh is because it is ossur. If Torah permitted us to eat humans there would be nothing wrong with it. Only what Torah calls sheketz is disgusting. We don’t create prohibitions – we comply with them.

Are you saying Reb Moshe didn’t know a halacha on S.A. or a MB? Before you decide leining is a chiyuv on tzibur and not like Reb Moshe that holds it’s a chiyuv on yachid, at least review what he writes (that’s why I wrote the mareh mokom / citation). The Tzitz Eliezer argues on Reb Moshe, so see his reasoning. But it takes nerve for someone like us to announce that Reb Moshe was wrong because it says so in S.A. and MB.

These days women go to Bais Yaakov, seminary, hold jobs and support their husbands in kollel, as such the women have a din of “isha chashuva’ (an important/prominent woman) which SA requires to recline. Besides, which husband is suicidal enough to tell his wife, “Honey, you don’t need to recline because you are not choshuv (like me).” Such a husband will be sleeping in the sukkah – even if he is a Lubavitcher…