قالوا عن المرأة وياليتهم ما قالوا

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التجسد الإلهي فى البشر وتأليه البشر عادة وثنية عندكم يا نصارى » آخر مشاركة: الشهاب الثاقب. | == == | إبطال السبب الرئيسي للتجسد و الفداء عندكم يا نصارى من كتابكم » آخر مشاركة: Doctor X | == == | نعم قالوا إن الله ثالث ثلاثة و كفروا بقولهم هذا ( جديد ) » آخر مشاركة: الا حبيب الله محمد | == == | الانجيل يتحدى:نبى بعد عصر المسيح بستمائة عام » آخر مشاركة: محب ابن عثيمين | == == | سحق شبهة أن الارض مخلوقة قبل السماء فى الاسلام » آخر مشاركة: محب ابن عثيمين | == == | هل الله عند المسيحيين في القرآن هو: المسيح أم المسيح وأمه أم ثالث ثلاثة أم الرهبان؟ » آخر مشاركة: islamforchristians | == == | تسريبات من قلب الزريبة العربية » آخر مشاركة: *اسلامي عزي* | == == | الرد على الزعم أن إباحة الإسلام التسري بالجواري دعوة إلى الدعارة وتشجيع على الرق » آخر مشاركة: *اسلامي عزي* | == == | المصلوب يقود السيارة و يتفوق على نظام تحديد المواقع ! » آخر مشاركة: الزبير بن العوام | == == | موسوعة الإعجــاز اللغوي في القرآن الكريـــم(متجدد إن شاء الله) » آخر مشاركة: نيو | == == |

مـواقـع شـقــيـقـة
شبكة الفرقان الإسلامية شبكة سبيل الإسلام شبكة كلمة سواء الدعوية منتديات حراس العقيدة
البشارة الإسلامية منتديات طريق الإيمان منتدى التوحيد مكتبة المهتدون
موقع الشيخ احمد ديدات تليفزيون الحقيقة شبكة برسوميات شبكة المسيح كلمة الله
غرفة الحوار الإسلامي المسيحي مكافح الشبهات شبكة الحقيقة الإسلامية موقع بشارة المسيح
شبكة البهائية فى الميزان شبكة الأحمدية فى الميزان مركز براهين شبكة ضد الإلحاد

يرجى عدم تناول موضوعات سياسية حتى لا تتعرض العضوية للحظر

 

       

         

 

    

 

 

    

 

قالوا عن المرأة وياليتهم ما قالوا

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  1. #91
    تاريخ التسجيل
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    افتراضي

    1.1.1. IV Jewish Ultra-Orthodox groups are creating a new Taliban in Jerusalem




    Jerusalem: Jewish Ultra-Orthodox groups are creating a new Taliban in Jerusalem, who have issued a religious edict calling upon women to cover their bodies and hair in order to be cleared of their sins. Posters promoting the new dress code were spotted in the areas of Jerusalem pre-dominantly inhabited by the Haredim community, the Israeli daily Maariv reported.

    Women, the posters said, have to wear clothes that are neither tight nor transparent. The clothes have to be black in order to preserve women's modesty and allow them to be cleared of sins. The hair has to be covered as well. Violating those orders, the posters warned, is bound to have grave consequences since this means disobeying the teachings of the Torah.

    The orthodox groups who issued the edict called upon stores to stop buying short skirts, bathing suits, and colorful outfit. The stores ignored the warnings despite the fact that they were previously attacked by ultra-Orthodox Jews and had their shop windows smashed.

    The new laws were met with protest by several religious groups who described them as extremist and argued that imposing this strict dress code is not part of Judaism.


    http://www.allvoices.com/contributed-news/6419594-jewish-ultraorthodox-groups-are-creating-a-new-taliban-in-jerusalem
    1.1.1. V Ajewish civil war
    We need to confront the rise of ultra-Orthodox extremists in Israel and NYC or risk being hijacked by their agenda
    By BEN HIRSCH
    In Israel, an 8-year-old Orthodox Jewish girl is spit on and called a whore as she walks to school because she is perceived to be dressed “immodestly” by her ultra-Orthodox neighbors.
    A female soldier is harassed by an ultra-Orthodox man because she refuses to move to the back of a public bus.
    A Jerusalem bookstore is repeatedly vandalized because its owner stocks books not approved by religious authorities.
    A women’s clothing store is destroyed because it sells clothing that does not meet the most stringent modesty standards.
    Thousands of protestors take to the streets — not in support of the victims of these crimes, but against the arrest of the ultra-Orthodox, or haredi, as they are known in Israel. And, even more disturbing, the protesters don concentration-camp garb and Nazi-era yellow stars emblazoned with the word “Jude,” and shout “Nazis!” at the police as they gather alongside banners with slogans comparing Israeli officials to those of the Third Reich and the Jerusalem chief of police to Hitler.


    Gabrielle Bass
    In Brooklyn, a Jewish woman sits in the back of the bus. The ultra-Orthodox have pushed for segregated transportation.
    “What the [Israeli] government and the media is doing to us is like what the Nazis did,” one man tells a reporter.
    In Israel, Orthodox voters — representing 10% of the total population — wield power disproportionate to their numbers. Early on in the state’s founding, this group represented a small minority of the population and was granted special privileges, like army deferments and subsidies, on the assumption that this remnant would ultimately assimilate into mainstream society. But that didn’t happen and now, 60 years later, high haredi birth rates have turned this segment into a politically key demographic, able to make or break Israel’s coalition governments. This has in turn emboldened the haredim to push boundaries with little consequence, as taking them on can be politically costly for politicians — even when haredi behavior violates the law and infringes on the rights of others.
    Israel now finds itself engaged in an ideological civil war. Is the secular state up to the task of reversing a dangerous trend that has been allowed to fester and grow for decades? At stake is the future of the country and whether it will maintain its status as a liberal democracy or, over time, be reduced to another Middle Eastern theocracy.
    NOT JUST ISRAEL’S PROBLEM
    Here in New York, there is also a thriving ultra, or strictly, Orthodox population. While, to be sure, the broader social context in which this group operates is quite different from that of their Israeli counterparts — the US is not a Jewish state, for one, and the ultra-Orthodox are a tiny minority of the overall US population — because they tend to vote in blocs, the strictly Orthodox wield considerable political clout in local and state affairs. And, as in Israel, there is evidence of growing extremism — and even violence — among some segments of this population here.
    http://www.nypost.com/p/news/opinion/opedcolumnists/jewish_civil_war_PbrSghhQwTBJHwoDVARZLP


    1.1.1. V I MIDEAST ISRAEL RACHEL’S TOMB PILGRIMAGE


    An ultra-Orthodox Jewish woman prays outside Rachel’s Tomb, revered as the resting place of the biblical matriarch of the Israelis, in the West Bank town of Bethlehem, 28 October 2012. The Israeli separation barrier, or wall with a guard tower, is behind, with green plastic to provide shade where the men’s and women’s section is divided by a white plastic sheet, maintaining segregation of the sexes during their pilgrimage to the holy site.
    http://www.vosizneias.com/news/photos/view/521459157
    1.1.1. VII Marriage

    In the Old Testament world, marriage was referred to as the taking of a wife. Couples weren't joined together because they had fallen in love; marriage cemented alliances between families and had less to do with love than with property and ownership. A girl was the property of her father until she was married, at which time she became the property of her husband. A mother might have some say in her daughter's marriage arrangement, but the father had final say and could decide without input from anyone, as was the case when Judah took a wife for his son Er (Genesis 38:6). Marrying within one's community tended to concentrate property and people within that community, and thus the wealth built up within a village or town remained there. That isn't to say couples never fell in love; they did. But in general, love was something that one hoped would grow out of the marriage alliance.
    According to the ancient Hebrew law, marriage between a man and a woman required three things: (1) the man must pay the bride price; (2) the young woman and her father had to consent; and (3) for it to be considered legal, intercourse had to take place.
    Among the ancient Hebrews, it was customary for the father of the groom to pay a mohar, or the purchase price or dowry, to the father of the bride. It could be a monetary payment or an exchange of services or property.
    Loss of Labor
    When a man found a woman from his village or region that he thought would make a good wife, he had to compensate the woman's family for her. After all, the loss of the woman meant the loss of a worker for her family. Some sources assert that the bride price became little more than a symbolic token (certainly not the buying of a woman) in the few centuries just prior to the Common Era. The paying of a bride price may have been the reason that Laban, father of Leah and rachel, had insisted that Jacob work for seven years to earn the right to marry first Leah, and then rachel. of course, Jacob had only intended to marry Rachel, but Laban and Leah tricked him into marrying Leah first. Jacob's gain was Laban's loss of his daughters and their labor.
    Marriageable Age
    The most typical marriageable age for a girl was just after puberty. At twelve or thirteen, she would still most likely do exactly what her father told her to do. So, if the marriage was something the father wanted, his daughter generally consented. Once married, the young woman typically moved from her father's house to her husband's. As for the wedding, the ancient Israelites surely had them, but the Bible sheds little light on the ceremony. Most likely, families followed whatever local customs in the couple's village or region dictated.

    A Hebrew wedding procession
    Expectations



    A husband expected his wife to obey him as she had her father. He also expected her to love him and to produce offspring (especially male heirs). The wife was expected to conduct herself in virtuous ways, so that she remained beyond reproach, and was to be faithful to her husband. She was also expected to practice his religion; the ancient Israelites, for the most part, shunned marriages to non Israelites. The ketubah, or marriage contract, was an instrument of understanding that laid out the particulars. The Book of Exodus states, “If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. And if he do not these three unto her, then shall she go out free without money” (Exodus 21:10–11).
    The wife expected the husband to provide for her and to love her. Her life was fulfilled if she could bear him children, so there was an expectation that they would try to have a family. The wife might reasonably expect that her new husband would allow her to see her family. Husbands generally married within their communities, villages, or regional areas, so allowing a wife to visit with her family members was usually easy enough to fulfill.

    Polygamy
    The taking of more than one wife by ancient Hebrew men was permitted, although it didn't happen often. The Old Testament reveals that a few Hebrew patriarchs and kings practiced polygamy. Abraham had three wives — Sarah, Hagar, and Keturah (Genesis 16:1–3, 25:1); Moses had two — Zipporah and the Ethiopian woman (Exodus 2:21, 18:1–6; Numbers 12:1); and Jacob had four — Leah, Rachel, Zilpah, and Bilhah (Genesis 29:23, 29:28, 30:4, 30:9). King David had numerous wives, including Michal, Abigail, Ahinoam, Bathsheba, Abital, Maachah, Haggith, Eglah, and possibly Abishag, who slept with him to keep him warm during the end of his life (1 Samuel 18:27, 25:39–44; 2 Samuel 11:3–4; 1 Chronicles 3), and Solomon had 700 (1 Kings 11:3). Men could take multiple wives, but were required to support them all. Women, however, weren't permitted to take multiple husbands.
    What evidence exists of a marriage contract stipulating a bride price?
    The oldest Jewish marriage document (dating to the period after Babylonian exile) was discovered at the beginning of the twentieth century. The contract included a declaration of marriage by As-Hor, the groom, to the bride's father. The bride price was five shekels.
    The Levirate Marriage
    When a Hebrew man died before his wife could bear him a son (heir), the law allowed for the brother of the deceased man to marry the widow. The law seemed to apply only if the two men lived within the same house. The dead man had no son to carry on his name, so the law justified the marriage of the widow to her brother-in-law so that she might bear a son and heir. In this way, the dead man's name wasn't erased from the history of the Israelites. If the widow conceived and bore a son, he would carry on the genealogical line of the deceased father. The ancient Hebrews considered this a legal arrangement that was respectful of all parties.
    If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. (Deuteronomy 25:5)
    Marriage Between Paternal First Cousins
    Another way Hebrew marriages ensured that property stayed in the lineage of a father involved the marrying of daughters to their father's brother's sons. This sounds a little confusing, but basically it was done when a man produced only girls to inherit his property. To keep the property within the father's hereditary lineage, the girls were married to the sons of their uncle (father's brother

    Marriage by Meera Lester
    http://www.netplaces.com/women-of-the-bible/ancient-hebrew-women-in-their-world/marriage.htm
    Ultra-Orthodox Jewish wedding in Israel
    The bride covers her face







    We have found one of the Jewish ask what is the significance of the veil worn by the bride?
    The rabbi replied, in what it means to translate and transfer the Torah .. because when Moses came down from Mount Sinai was the divine light in his face very severe his wife and covered her face ..

    And because marriage is a sacred thing and the closest thing to a divine presence .. Actual bride women to cover her face
    In Exodus Chapter 34: 33 35 (33 As Moses had finished speaking with them, make a face veil.
    ויכל משׁה מדבר אתם ויתן על - פניו מסוה 34 and Moses was when he entered before the Lord to speak with him burqa tends to come out, and then come out and speak to the children of Israel. 35 If the children of Israel saw the face of Moses that his skin shine Musa was responding burqa over his face until he is to speak with him.).

    New American Standard Bible(©1995)
    When Moses had finished speaking with them, he put a veil over his face.

    שמות 34:33 Hebrew OT: BHS (Consonants & Vowels)


    וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיומַסְוֶה׃
    Strong's Number H4533 matches the Hebrew מַסְוֶה(macveh), which occurs 3 times in 3 verses in the Hebrew concordance of the KJV
    Page 1 / 1 (Exd 34:33 - Exd 34:35)





    Chasidic Jewish wedding a historic Madison event
    Melanie Conklin - State Journal
    Posted to Chabad News on March 26 2008



    Veiled bride Chanie Matusof and groom Nissi Gansbourg celebrate their traditional Chasidic wedding Tuesday under the Chupah, or wedding canopy, at the Marriott Madison West in Middleton. Holding the microphone is the bride's brother, Rabbi Mendel Matusof.

    MADISON, WI — Both bride and groom wore flowing white. Receptions were held before and after the marriage ceremony — actually an intricate series of ceremonies — which was held outside despite a chilly wind Tuesday evening, to be under open sky.

    A plate and glass were smashed. And men and women were separated for much of this wedding celebration at the Marriott Madison West in Middleton.

    The marriage of Chanie Matusof, of Madison, and Nissi Gansbourg, of Montreal, was a deeply traditional Chasidic Jewish wedding.

    It may have been the first of its kind here — the closest most Madisonians have come to experiencing anything similar may be watching “Fiddler on the Roof. ”

    “It is rare, ” said Rabbi Matusof of the Chabad House on Regent Street, the father of the bride, who officiated. “Just ask the staff here and they 'll tell you they 've never seen anything like it before. ”

    “My parents have been here in Wisconsin for 40 years, ” added Rabbi Mendel Shmotkin, of the Milwaukee-based group Lubavitch of Wisconsin. “This is definitely the first Chasidic wedding that Madison has ever seen. This is historic. ”

    Chasidism is a traditional Jewish movement steeped in mysticism that originated in Eastern Europe in the 18th century.

    Striking upon entering the hotel were the large number of men in traditional Chasidic dress: dark suits, long beards and black hats over their skull caps.

    Following tradition, the bride and groom had not seen one another for a week leading up to the wedding. Also by tradition, the couple have never touched, safeguarding the preciousness of physical intimacy. (Indeed, unrelated men and women at the wedding greeted one another with a warm “Mazel Tov ” rather than shaking hands or hugging.)

    Chanie Matusof, 21, said she was introduced to Gansbourg, 24, by her sister-in-law, who is the groom 's first cousin. They dated just long enough to plan the wedding — about four months, she said.

    “The families go through the vetting process, ” Shmotkin said. “There 's a lot of heavy detective work that goes on to try and ascertain if the people 's values and goals in life and personalities match. You look for compatibility. ”

    The wedding began with separate receptions, called Kabbalas Ponim, where women were with the Kallah (bride), and men with the Chosson (groom).

    The couple 's mothers entered the men 's hall to break a plate — symbolizing that just as the plate cannot be pieced back together, the engagement is also irreversible. Then a group of men including the groom entered the bride 's hall, where Gansbourg placed a veil on her head.

    The Matusof family, noted one brother, is the only Chasidic family in Madison. Faygie Matusof, the bride 's mother, said they came to Madison in the early 1980s to run Chabad House, as ambassadors of Jewish tradition, spirituality and unity. Their synagogue welcomes Jews from all traditions, as does the campus Chabad UW house, run by their son, Rabbi Mendel Matusof.

    Among the roughly 400 wedding guests were more than 50 rabbis, including one from France, another from Thailand and many from Canada.

    And while the first half of the wedding was solemn, a time of personal Yom Kippur or atonement for the couple, once Gansbourg smashed the glass under the Chupah (an ornate canopy atop four poles) the crowd moved inside the hotel — changing not only venues, but moods as well.

    “Next comes music and wild, raucous dancing, ” noted Shmotkin with a laugh. "It is just pure joy for their new life together.

    Rabbi Yitschok Gniwisch, grandfather of the groom, was among the seven rabbis who gave blessings at the wedding - this one over a cup of wine, a symbol of joy and abundance
    http://www.crownheights.info/index.php?itemid=11204
    Grand Rebbe Aaron Teitelbaum issues new wedding laws
    Lipa Schmeltzer New York - ‘Big Event’ Concert Banned?

    http://www.shalomnewyork.com/mazl-tov/simchat-tzion-bringing-joy-into-the-lives-of-israeli-couples/


    This is another article

    Monday, February 18th, 2008...9:36 pmSimchat Tzion: Bringing Joy Into The Lives Of Israeli Couples



    “Obviously, each wedding has its own price structure, as there are differences not only in menu and numbers of portions,” comments Schuster, “but Simchat Tzion often needs to account for special circumstances, considering the needs of each individual case.” Still, Schuster estimates the average wedding costs about $3,700, and the organization often sponsors multiple weddings in a single night. It has branched out to include additional caterers, who all give a discount when they hear of Simchat Tzion’s incredibly noble and altruistic work. To date, Simchat Tzion has made over 2,000 weddings, but there are still people in need that they must turn away because of financial reasons. A grant committee (working on a completely voluntary basis) determines whether or not the applicant meets the economic criteria set out in guidelines in applications. JewishPress.com


    http://www.shalomnewyork.com/mazl-tov/simchat-tzion-bringing-joy-into-the-lives-of-israeli-couples/




    The word burkainpreviousissuesinHebrew is

    מסוהmas-veh' ـ masveh
    Apparently from an unused root meaning to cover; a veil: - vail. It is unlikeburqawomen
    צעיףtsâ‛îyph..tsaw-eef

    In Exodus Chapter 34: 33 35 (33 As Moses had finished speaking with them, make a face veil.
    ויכל משׁה מדבר אתם ויתן על - פניו מסוה 34 and Moses was when he entered before the Lord to speak with him burqa tends to come out, and then come out and speak to the children of Israel. 35 If the children of Israel saw the face of Moses that his skin shine Musa was responding burqa over his face until he is to speak with him.).




    Read more: http://www.tafsir.net/vb/forum13/thr...#ixzz2HIcur1aH
    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  2. #92
    تاريخ التسجيل
    Sep 2006
    المشاركات
    1,550
    الدين
    الإسلام
    آخر نشاط
    22-03-2017
    على الساعة
    08:38 AM

    افتراضي




    ULTRA-ORTHODOX JEWISH WEDDING IN ISRAEL



    Friday, 17 February, 2012



    These photos are from an Orthodox Jewish wedding in Israel. I have to say, it does not look like much fun. But then perhaps, photographing women is verbatim. It seems to be all about the men. And what a dour looking group!
    I imagine the status of the bride, as described below, accounts for the huge and so very public turnout.
    The Bride certainly does not seem to be having much fun.
    For excellent photographs of an American Orthodox Jewish wedding, please go to this site and, once past the Bar and Bat Mitzvah photos, you will find them. Certainly they seem to be a tad less staid!



    Ultra-Orthodox Jewish bride Nechama Paarel Horowitz fulfils the Mitzvah tantz during her traditional Jewish wedding with Chananya Yom Tov Lipa, the great-grandson of the Rabbi of the Wiznitz Hasidic followers, in the Israeli town of Petah Tikva near Tel Aviv, Israel.


    Nechama entered the mens section to fulfill the Mitzvah tantz, in which family members and honored rabbis are invited to dance in front of the bride. As is custom in religious Jewish gatherings men and women are segregated.






    Question .. Have you ever seen women in this legendary concert? ... Impossible ... only a single image taken by stealth.

    This wedding last





    Let's go to Yichud



    (Uriel Sinai/Getty Images)


    This is also a picture of an old Jewish wedding in Tunisia


    And here in a Jewish wedding picture, we note that
    “The bride usually wears a veil. She should wear long sleeves or gloves. The bridegroom and all other men attending the orthodox or Reform synagogue must wear hats. In orthodox synagogues the women, too, should have their heads covered.”


    An outstanding feature of the wedding ceremony and another Jewish wedding picture of the bride
    Remember Rebecca wore a veil before Issac as in Genesis 24:65
    The Jewish women who are taking the veil Sheera Frenkel in Beit Shemesh, Israel
    Read Libby Purves on the Jewish veil
    Several cars slow and one stops when Sarah walks down the street in her home town of Beit Shemesh, an ultra-orthodox Jewish enclave west of Jerusalem.
    On this morning, the streets teem with women herding their children to school in the modest garb and head-coverings befitting their religious beliefs. For years, Sarah walked among them similarly dressed, but today a dark cloth is secured across her face, hiding everything save her eyes. It resembles the head-to-toe covering that is associated with religious Muslim women in the Gulf States.
    “People in cars driving by often stop and stare. Some people are rude — they shout things at me because they think I am Arab,” said Sarah (not her real name).
    Sarah is part of a budding movement of about 100 Jewish women in this city who have begun covering their bodies. Some cover just their hair and neck; others wrap their entire face, save their eyes, with the loose cloth. They call their head-covering a sal, refusing to acknowledge the resemblance to its Muslim twin, the hijab. In Beit Shemesh, the political line is strictly right wing, with many of the religious leaders advocating expulsion of Arabs from the biblical boundaries of the land of Israel. But the two communities may have more in common than they think.
    Orthodox Jewish women have long concealed their hair with a scarf or wig upon marriage. Muslim women, who don a covering upon reaching puberty, traditionally sheath their necks as well as their hair. Depending on the country, the covering could be fashioned into a number of variations such as the chador, a loose cloak worn by women in Iran, or the burka, an enveloping garment that allows only for mesh netting over the eyes, worn in Afghanistan.
    “The full body, or full face covering that people think is only part of the Arab world actually started with Jewish women,” said a woman who asked to be identified by her first initial, M.
    “Muslim women are imitating Jews to try to gain God’s favour with modesty. The truth is that the women of Israel are lessening in God’s eyes because the Arabs are more modest in dress. If the Jews want to conquer the Arabs in this land they must enhance their modesty,” added M, who covered her face for over a year, but currently wears just a loose cloak over her garments.
    The first time that M saw a sal was at the Western Wall, one of the holiest Jewish sites. “I saw a woman who looked like an Arab and I was scared. I got near her, to try to determine why she was there, and saw that she was praying in Hebrew. I began to talk to her and became curious and then attended her classes,” she said.
    The woman M met that day was a religious instructor in Beit Shemesh, and the founder of the sal style. “We have been criticised by so many in the community who see what we are doing as the opposite of Jewish law. Many women have stopped wearing the sal because of pressure from their husbands or rabbis,” said M, who adds that her family persuaded her to stop wearing the garment.
    Part of Jewish religious teaching states that a woman should not draw unnecessary attention to herself — a rule that some rabbis feel the sal breaches, said Chevy Weiss, a liaison between the religious community in Beit Shemesh and its leadership. “If that is what these women need to do to feel a stronger connection to God, I have respect for them,” she said.
    For Sarah, wearing the sal is worth the stares and occasional harassment. “In my heart I know this is what God wants me to wear. God willing, more women will see the truth.”
    Dressing down
    — Hair covering among Jewish women can be traced to Jewish law. The 13th-century scholar Moses Maimonides is quoted in the Mishneh Torah as stating that the covering of a woman’s hair is from the teachings handed down to the biblical figure of Moses, or rather from the Old Testament.
    Times Database
    http://www.timesonline.co.uk/tol/news/world/middle_east/article3499122.ece




    A face veil worn by a woman at a Traditional Orthodox Jewish Wedding

    European Wedding Veil
    The Wife of Assassinated US president JF Kennedy wearing a black Funeral veil at his burial


    jewish burka (some women want to wear it, rabbis/men are against it)



    While the debate over banning the burka rages on in Europe, in Israel, the cult of strange Jewish women who have taken on a face-veil is slowly becoming a full-blown community.

    The Bchadrei Charedim website is now reporting that 20 families in Beit Shemesh are taking their children out of the local strictly Orthodox school, because the teachers' wives do not cover their faces. They are presumably going to open up their own institution.

    Even more worryingly, the site reports that in recent days, some of the husbands of these women have sent a letter to the Edah Charedit beth din, asking the rabbinical judges to ban the face veil (as their wives are wearing it against these husbands' wishes) - so far to no avail.

    http://www.thejc.com/blogpost/rabbis-refuse-ban-burka


    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  3. #93
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    Jewish Hijabs?!








    CLAIM

    "Jewish women are forbidden to cover their necks or faces because this is a Muslim practice, and we are forbidden from following in the ways of the nations."



    RESPONSE



    The reason for your objection is correct, but misapplied.

    The prohibition against adopting the customs of the nations applies only to religious practices that are foreign to Torah and to any other irrational practices of idolatrous nations, even if it is a non-religious practice. Non-religious practices that originate even among the idolatrous nations are PERMITTED if they are rational practices with practical and logical purposes, such as using spoons and forks, using light bulbs, medicine, and the like.



    Although modesty of dress has religious significance among religious Jews, Muslims, and Christians, I personally think that it is also a very practical and logical practice, for many reasons. I believe this is why when the Talmud records how Hazal (the Talmudic sages) discussed the abnormal modesty of Tamar, the daughter-in-law of Judah, they did not speak belittling of her or rebuke her actions for being so extreme relative to the norms of modesty; Rather, they praised her for it! ...despite that her practice was without doubt extreme!



    What did Tamar do?

    The Talmud Bavli, in Sotah 10b, asks:



    "Because she had covered her face he thought her to be an harlot?? No! But because she would cover her face in her father-in-law's house, he did not recognize her now [while she was acting as a prostitute].



    Rabbi Samuel ben Nahhmani said in the name of Rabbi Jonathan: Every daughter-in-law who is modest in her father-in-law's house merits that kings and prophets should issue from her. From where do we know this? From Tamar. Prophets issued from her, as it is written: 'The vision of Isaiah the son of Amoss;' and kings issued from her through David [who is descendant from Peress]."





    She would cover her face even in her father-in-law's presence! Now, I am in no way advocating that women begin doing this, and G-d forbid that they should be required to do this, because it's simply not a Torah obligation; My point, however, is that the Talmudic sages did NOT reprove Tamar for her abnormal practice of modesty, which was abnormal even for her own times. Rather, they praised her for it, without saying that the practice is obligatory; (Hilkhoth Sota 3:5 says women wear a "kupahh" in their homes.) The Talmudic passage even seem to encourage other women to act similarly! So if they did not reprove Tamar, but exemplified her, for un-required abnormal levels of modesty, then how do we have any authority to reprove women who do likewise in our times? But the women being reproved on this list includes women who aren't even going beyond what Hazal required. The women being reproved on this list includes women who are simply doing what halakha says to do - at least when it comes to modesty when in public. If Hazal didn't deem a woman worthy of reproof for going beyond local norms of modesty, then how can we deem a woman worthy of reproof for simply dressing as she is obligated to dress, albeit that today dressing according to halakha already makes one's dress abnormal?



    If a woman should be forbidden for covering her neck or even face because the practice is also found among Muslims, then please consider the fact that many Eastern Orthodox Christian women cover their hair EXACTLY as most religious Jewish women today do. They also give charity, etc... Should we stop these things practices just because they also do them? There are also a number of countries where the Muslim women cover their hair but not their necks. If a Jewish woman shouldn't cover her neck because Muslim women also do so, then she shouldn't cover her hair while exposing her neck the way many Eastern Orthodox Christians, Ana-baptists, and some Sub-Saharan Muslims do.



    The fact is that Jewish women HISTORICALLY kept these levels of modesty which you are unfamiliar with (covering the neck, and even the face), but the practice lessened over time due to the progressively immodest dress European Christian women.



    Since Islam ADOPTED the traditional JEWISH practice of modesty, these high levels of modesty continued among Jews in Islamic lands up until they came in contact with more "enlightened" culture... usually upon arrival to the secular state of Israel or after immigrating to some other Western society. Many such

    references to historical Jewish modesty are to be found in Jewish religious literature as well as in old

    pictures and paintings. Not everything non-Jews do is forbidden. Why don't you apply the prohibition against walking in the ways of the nations to the traditionally European Christian clothing adopted by Haredi men?
    This announcement of the bride dress








    http://www.telegraph.co.uk/news/reli...l.html?image=1
    Jewish marriage contract
    כתובה

    :כתובהWhen the marriage contract, committed pair in this decade a number of duties for the benefit of the wife.

    According to the Talmud:Kethuboth 72a
    ((ואלויוצאותשלאבכתובההעוברתעלדתמשהויהודיתואיזוהיאדתמשהמאכילת ושאינומעושרומשמשתונדהולאקוצהלהחלהונודרתואינהמקיימתואיזוהידתי הודיתיוצאהוראשהפרוע ...))
    ((And those passing out not to write about the Jewish faith and religion and what is not Moses eating enriched and used to agenda has not Kotzh her ​​and vows and does not comply with Jewish religious Which is exported, and her wild ...))


    1.1.1. VIII Hair Coverings for Married Women
    A discussion of Jewish law, custom, and communal standards
    By Alieza Salzberg
    · In many traditional Jewish communities, women wear head coverings after marriage. This practice takes many different forms: hats, scarves, and wigs all cover and reveal different lengths of hair. Many women only don the traditional covering when entering or praying in a synagogue, and still others have rejected hair covering altogether. What is the basis for this Jewish practice, and what are some of the legal and social reasons for its variations?
    The Sources

    Woman praying at Western Wall
    The origin of the tradition lies in the Sotah ritual, a ceremony described in the Bible that tests the fidelity of a woman accused of adultery. According to the Torah, the priest uncovers or unbraids the accused woman's hair as part of the humiliation that precedes the ceremony (Numbers 5:18). From this, the Talmud (Ketuboth 72) concludes that under normal circumstances hair covering is a biblical requirement for women.

    The Mishnah in Ketuboth (7:6), however, implies that hair covering is not an obligation of biblical origin. It discusses behaviors that are grounds for divorce such as, "appearing in public with loose hair, weaving in the marketplace, and talking to any man" and calls these violations of Dat Yehudit, which means Jewish rule, as opposed to Dat Moshe, Mosaic rule. This categorization suggests that hair covering is not an absolute obligation originating from Moses at Sinai, but rather is a standard of modesty that was defined by the Jewish community.

    Having first suggested that hair covering is a biblical requirement--rooted in the Sotah ritual--and then proposing that it is actually a product of communal norms, the Talmud (Ketuboth 72) presents a compromise position: minimal hair covering is a biblical obligation, while further standards of how and when to cover one's hair are determined by the community.

    Elsewhere in the Talmud (Berakhot 24a), the rabbis define hair as sexually erotic (ervah), and prohibit men from praying in sight of a woman's hair. The rabbis base this estimation on a biblical verse: "Your hair is like a flock of goats" (Song of Songs 4:1), suggesting that this praise reflects the sensual nature of hair. However, it is significant to note that in this biblical con**** the lover also praises his beloved's face, which the rabbis do not obligate women to cover. Though not all would agree, the late medieval commentator, the Mordecai, explains that these rabbinic definitions of modesty--even though they are derived from a biblical verse--are based on subjective communal norms that may change with time.

    Historically speaking, women in the talmudic period likely did cover their hair, as is attested in several anecdotes in rabbinic literature. For example, Bava Kama (90a) relates an anecdote of a woman who brings a civil suit against a man who caused her to uncover her hair in public. The judge appears to side with the woman because the man violated a social norm. Another vignette in the Talmud describes a woman whose seven sons all served as High Priest. When asked how she merited such sons, she explained that even the walls of her home never saw her hair (Yoma 47a). The latter story is a story of extreme piety, surpassing any law or communal consensus; the former case may also relay a historical fact of practice and similarly does not necessarily reflect religious obligation.

    Throughout the Middle Ages, Jewish authorities reinforced the practice of covering women's hair, based on the obligation derived from the Sotah story. Maimonides does not include hair covering in his list of the 613 commandments, but he does rule that leaving the house without a chador, the communal standard of modesty in Arabic countries, is grounds for divorce (Laws of Marriage 24:12). The Shulhan Arukh records that both married and unmarried women should cover their hair in public (Even Haezer 21:2), yet the Ashkenazic rulings emphasize that this obligation relates only to married women. The Zohar further entrenches the tradition by describing the mystical importance of women making sure that not a single hair is exposed.
    Varying Interpretation in the Modern Era
    Today, in most Conservative and Reform communities, women do not cover their hair on a daily basis, though in some synagogues women still cover their heads during prayer. A Reform responsum (1990) energetically declares: "We Reform Jews object vigorously to this requirement for women, which places them in an inferior position and sees them primarily in a sexual role."

    Both the Conservative and Reform movements allow, and in some cases encourage, women to cover their heads when praying or learning Torah, because of the requirement to wear a kippah. These rulings take head covering out of the realm of female sexual modesty, and instead define it as a ritual practice--for men and women alike--that signifies respect and awareness of God above.

    In the contemporary Orthodox world, most rabbis consider hair covering an obligation incumbent upon all married women, however, there is variation in the form this takes. Some maintain that women must cover all their hair, for example the Mishnah Berurah forbids a man from praying in front of his wife if any of her hair is showing.

    Other Orthodox rabbinic figures have suggested that hair is no longer defined as erotic in our day and age, because most of society does not cover their hair in public. Based on this logic, the Arukh HaShulhan concludes that men are no longer prohibited from praying in the presence of a woman’s hair, and Rav Moshe Feinstein ruled that women may show a hand’s-breadth of hair.

    A few Orthodox rabbis in the early twentieth century justified women's decisions not to cover their hair at all, including the Moroccan Chief Rabbi in the 1960's, HaRav Mashash, and the lesser known American Modern Orthodox rabbi, Isaac Hurwitz--though they drew criticism for this opinion. In their writings, they systematically review the sources surveyed above and demonstrate that those sources describe a social norm of modest dress, but not a legal requirement.

    "Now that all women agree," Rabbi Mashash writes, "that covering one's hair is not an issue of modesty and going bare-headed is not a form of disrespect--in fact, the opposite is true: uncovered hair is the woman's splendor, glory, beauty, and magnificence, and with uncovered hair she is proud before her husband, her lover--the prohibition is uprooted on principle and is made permissible."


    What Women Do


    While only a few traditional rabbis have reinterpreted the law of hair covering, throughout the generations women have acted on their own initiative. The first sparks of rebellion occurred in the 1600's, when French women began wearing wigs to cover their hair. Rabbis rejected this practice, both because it resembled the contemporary non-Jewish style and because it was immodest, in their eyes, for a woman to sport a beautiful head of hair, even if it was a wig. However, the wig practice took hold and, perhaps ironically, it is common today in many Hasidic and ultra-Orthodox communities. In some of these communities the custom is for women to wear an additional covering over their wig, to ensure that no one mistakes it for natural hair.

    As the general practice of covering one's head in public faded in Western culture in the past century, many Orthodox women also began to go bare-headed. Despite rabbinic opinions to the contrary, these women thought of hair covering as a matter of custom and culture.

    Many women who continue to cover their hair do not do so for the traditional reason of modesty. For example some women view head covering as a sign of their marital status and therefore do not cover their hair in their own home. Others wear only a small symbolic head covering while showing much of their hair. Also in many communities, women have persisted in covering their hair only in synagogue.

    In recent decades, there is an interesting trend among women who have learned the Jewish legal sources for themselves, due to advances in women's education, and have decided to adopt a stringent stance toward hair covering, rather than following the more permissive norms of their parents' communities. An entire book, Hide and Seek (2005), tells these women's stories.

    Modesty, as a Jewish value, is continually being refined and redefined by Jewish women and their communities. Just as some women have chosen to deemphasize hair-covering as a marker of modesty, in other communities women may choose to embrace it, developing and reinforcing a more traditional communal norm. As modesty is subjectively defined, the community to which one wishes to belong may play a large role in determining practice. The decision to cover one's hair rests at the crossroads between law and custom, personal choice and community identification.



    <H1 style="MARGIN: auto 0in; BACKGROUND: white">http://www.myjewishlearning.com/practices/Ethics/Our_Bodies/Clothing/Hats_and_Head_Coverings/head-coverings.shtml</H1>





    Mishneh Torah in Sefer Nashim in Hilkhoth Ishuth 24:11[12]

    "...What is meant by 'the Jewish religious-law?' It is the practice of modesty that the 'Daughters of Israel' are accustomed to. And these are the things that if she does one of them, she transgresses the 'dath yehudith' (jewish religious-law):

    She goes out to the marketplace or to a passage way with openings at each end while her head is uncovered (roshah parua') and without a radidh (a veil that cloaks her body) on her as all the women, EVEN THOUGH her hair is covered in a scarf / handkerchief,..."

    The exact same terminology used in prohibiting an uncovered head in the above quote with regard to a woman is also used AND defined in Hilkhoth Evel 5:15 as WRAPPING ('atifa) a garment around one's head and covering up one's mouth with some of the garment. In fact, there are several references in the Talmud and in Midrash that women cover themselves in the way a Jewish mourner is to cover himself (a garment wrapped around the head covering up to his lips). This is NOT a new practice among Jewish women, but rather it is the remnants of traditional modesty among Jewish women which has roots going back to Eve, according to

    This and the other photographs are taken from the "Pnei Shabbat" edition of the
    [Mishna, published byFeldheim[/COLOR] - a MAJOR mainstream Orthodox Jewish publishing company. This publication of the Mishna is unique in that it helps the **** "come alive" with simple illustrations. The Mishna is of paramount importance to Orthodox Jews, second only to the Bible. The Mishna was compiled around 220 CE, and thus predates the Talmud and the rise of Islam by HUNDREDS of years. Here we see the term "Arab" being applied to Jewish women, in what is one of the earliest uses of the term! Why then should Israel be discriminated against by the Arab League when the Arab League has given membership to other countries which were Arabized long after the term was already applied to Jews? Could it be that a particular religious identification plays a much greater role in acceptance among modern Arab countries than historical facts?

    ....and notice in the picture what the less strict version of head-covering historically entailed.
    التعديل الأخير تم بواسطة المهندس زهدي جمال الدين محمد ; 08-01-2013 الساعة 03:12 PM
    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  4. #94
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    SOME REFERENCES:

    Commenting on Tamar's face-covering in Genesis 38:15, the Ibn Ezra does not have much to say, other than that Tamar was "Senu'ah" (modest), in reference to her face-covering. Note: He makes no negative comments regarding her face-covering, nor does he say, as some ignorant Christian commentators have done, that it was specifically because she was covering her face that he thought she was a prostitute.

    In response to a scholar who taught that Tamar covered her face with a colorful cloth so as to attract people's attention (and thus Judah recognized her as a "loose" woman), the Ibn Ezra quotes the Talmud's words "ein mevi'in ra'ya min ha-shotim" (one is not to bring proof from fools). The quote was in reaction to the scholar's attempt to back up his interpretation by mentioning that his own daughter did so.

    Note: The mentioning that his own daughters did so means that his own JEWISH daughters covered their faces! ...albeit with a colorful cloth.
    ________

    In [Hilkhoth Ishuth 25:4, the Rambam indicates that the European ('arei edom) Jewish communities of his time were unique in that the women in those communities would go about in the market place with their faces "UNCOVERED:"

    "It is a known thing that this is only the law in those places where women are of the practice to walk about in the market places with their faces uncovered, that everyone knows them and are able to say 'she is the daughter of So-and-So, ' or 'she is the sister of So-and-So,' as is presently the case in the European Jewish communities ('arei edom)."

    It should be apparent that the Rambam considered the European practice of women uncovering their faces in the market places was something distinct from with what he was familiar. The Rambam was born in Spain, lived in Morocco and in Egypt, and traveled throughout North Africa as well as visited the Holy Land. Take demographics of the time into consideration and you will realize that the European Jews of that time, of "arei edom," were a small part of the people of Israel at the time. They were as much of a "fringe" of the Jewish world as some consider Yemenite Jewry today to be. Ironically, for most of Jewish history, it was just the other way around in so far as observance of practical Jewish law (halakha l-ma'ase) is concerned. The Rambam's observation was that the majority practice of Jewish women in his lifetime was to cover their faces when in the market places. There is much to corroborate this observation, and little to no that indicates otherwise.

    _____

    In [Hilkhoth Avoda Zarah 12:13], a woman's head-garment is described as something that is wrapped around her, in contrast to men who wear a turban [Avoda Zarah 12:11[/]; So clearly the wrapping of the woman's garment is being done somewhere other than just around the crown of the head, as in the case of a turban.

    In [Hilkhoth Ishuth 13:13[/] a "radidh" is defined as a head-covering "which enshrouds her whole body like a cloak."

    Hilkhoth Ishuth 13:13 also states that a man is obligated to provide his wife with a radidh in places where women only go to market places wearing a radidh. This is to add to the man's obligations towards his wife and save her from embarrassment where modesty is ideally observed, as well as free the husband from the expense of needlessly being obligated to provide his wife a radidh in a location where she will almost certainly not wear it - in a location where women aren't of the practice to do so. Hilkhoth Ishuth 13:13 must be understood in light of the other laws.

    [Hilkhoth Ishuth 24:11 and25:4indicate the historical majority practice of female Jewish modesty. "olim bi-qdusha w-lo' yoradim" (We are to increase in holiness and not decrease.) Does the beloved phrase "minhag avotheinu b-yadenu" (the practices of our ancestors are in our hands) only oblige a person when the practice was a leniency or apply only when it is currently 'in fashion'?

    [Hilkhoth Mamrim 2:2 & 2:5 state:

    "A Sanhedrin that made a decree, an edict, or instituted a practice, and the matter spread in all Israel, and then a Sanhedrin arose at a later time which desired to cancel the words of the earlier Sanhedrin and to uproot the earlier edict, decree, or practice - the later Sanhedrin can not do so, unless it is greater than the earlier Sanhedrin in both wisdom and number. [...] In what situation? When the matter desired to be uprooted is not a "fence" [established to distance likelihood of violation of a prohibition], but was with regard to some other Torah-law. But if it was a matter that the earlier Sanhedrin decreed or forbade as a "fence" [for distancing likelihood of transgression], then if the prohibitive matter spread throughout all Israel, a later Sanhedrin can not uproot the matter and permit it, even if it is greater than the earlier Sanhedrin."

    ...needless to say, no Sanhedrin has arisen since Talmudic times, much less one that is greater than the last Sanhedrin; Even if such had arisen, it would not have authority to uproot prohibitive decrees even of a past Sanhedrin that held less stature than the current one.

    And our Sages already established and the practice already spread that:

    "The Daughters of Israelshall not walk with their heads uncovered in a marketplace, whether she is available(for marriage) or whether she is married."
    [Hilkhoth Isurei Bi'ah 21:17R])

    We already clarified above the distinction between a "head-covering" and a "hair-covering." The practice spread throughout all Israel, which is consistently understood to mean the vast majority. The Rambam as well as R' Yosef Qaro both recognized this fact, and thus it is codified as halakha in both the Mishne Torah and Shulhhan 'Arukh (Even Ha'ezer 115, 4; Orach Chayim 75,2; Even Ha'ezer 21, 2). Yet even in the case that the practice was never widespread among the people of Israel, it would still require a Sanhedrin, with authority over all Israel, to nullify the original decree:

    "When the Sanhedrin made a decree and thought that it spread in all Israel, and thus the matter remained for many years, and after much time had passed a later Sanhedrin arose and checked, and saw that the matter did not spread to all Israel, that Sanhedrin has the authority to cancel the decree of the earlier Sanhedrin, even if it is of less number and wisdom than the Sanhedrin that made the original decree. A Sanhedrin that canceled two matters should not rush to cancel a third."
    [Hilkhoth Mamrim 2:12[/])

    In his [Intro. to the Mishne Torah, line 29, the Rambam writes that the Sanhedrin's decrees, edicts, and practices recorded in the Talmud "spread throughout all Israel, in all the places of their habitation." This is the very reason why the Talmud is so central to Torah observance. With this in mind, I think it reasonable that claiming those women who dress more modestly than the modern norm are violating "you shall not walk in the ways of the nations" is as outlandish and ignorant a claim as denying the Talmud's role in Torah-Judaism would be.




    Intermarriage?
    ...Nope. Just a G-d fearing Jewish couple.


    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  5. #95
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    1.1.1. IX. Ultra-Orthodox Rabbis put out fatwa Against Jewish Burka-Wearing women


    Extremism in any form is dangerous, particularly when religion is involved, and it really matters not which faith. In fact, fundamentalists in most religions are very similar in their thought processes and actions. Ironically, ultra conservative Muslims and Jews, as much as enmity as there is between the two, are frighteningly similar in many ways. Women are considered second class citizens. Women are not allowed to pray with men. They’re expected to birth many children and then take the whole modesty issue. Both place a premium on modesty, particularly with their women folk. While both fundamentalist Muslim and ultra-Orthodox Jewish women cover their whole body in a bid to shield themselves from the boorish, lustful eyes of men, Muslimahs wear veils to cover their heads while their Jewish counterparts have a few more options, including hats and wigs. But it appears that in Israel, some ultra-Orthodox Jewish women have started to embrace their burqa-wearing sisters and donning the full face veil rather than their wigs. Unlike Muslim men, however, who seem to want their women swathed in material from head to toe, some of the husbands of the Jewish women aren’t so happy about this excessive behaviour.


    At the insistence of the husbands of some burka-wearing women, a leading rabbinical authority is to issue an edict declaring burka wearing a sexual fetish that is as promiscuous as wearing too little.


    A small group of ultra-orthodox Jews in the town of Beit Shemesh chose to don the burka, usually associated with women in repressive Islamist regimes, three years ago in a bid to protect their modesty.


    Since then, the habit has spread to five other Israeli towns causing alarm among ultra-orthodox religious leaders who once saw it as a relatively harmless eccentricity – even though the number of Jewish burka wearers is not thought to be more than a few hundred.


    “There is a real danger that by exaggerating, you are doing the opposite of what is intended [resulting in] severe transgressions in sexual matters,” Shlomo Pappenheim, a member of the rabbinical authority preparing to make the edict, was quoted as saying.


    And even though these Jewish women have the freedom and choice of not being forced to wear burkas, as so many women in countries like Afghanistan are, they are choosing to dress this way because they feel it’s the only way they can feel chaste. As if a tent over one’s body can keep one chaste. I recall an article I read about a Muslim woman in the U.S. who sued the courts because she was asked to remove her veil, which she apparently did willingly. It was later discovered that she had sent nude photos of herself to her boyfriend via her cellphone, but I digress.


    One Jewish woman who insists on wearing a burka told Haaretz newspaper, that


    “At first, I just wore a wig, now when I see a woman with a wig, I pray to God to forgive her for wearing that thing on her head.”


    Choosing to wear Muslim garb, as Jew, isn’t without its troubles in a Jewish state. This same woman claims she has had problems with neighbours and Israeli soldiers who want proof that she is indeed Jewish. It’s also causing havoc within marriages.


    The trend has also caused tensions in family life. One man went to a rabbinical court in an attempt to get a ruling to force his wife to stop wearing the burka.


    The plan backfired, however. The court ruled that that woman’s behaviour was so “extreme” that it ordered the couple to undergo an immediate religious divorce.


    And extreme it is. Some of the blame can be placed on the men in those religious groups. If you keep insisting that your women be modest to the extreme, if you keep placing the blame on woman for your inability to control your lust, if you keep telling a woman she is worth half what you are worth, then one day she is going to finally believe it. There is a thing called balance, which is what we should all aspire





    The new Haredi fashions in Jerusalem
    That should make all the family friendly men very happy. Now I wonder, what happens when these Jewish women visit France? Will the French strip off their veils? We'll wait and see how that hypocrisy is worked out to the satisfaction of the moral police







    Ultra Orthodox Jewish women pray near a concrete and wire barrier built by Israel to secure the biblical Tomb of Rachel, Judaism's third holiest shrine, in the West Bank town of Bethlehem, Thursday Oct. 29, 2009. Tens of thousands of Jewish pilgrims made an annual pilgrimage Thursday to commemorate the Jewish Matriarch Rachel. (AP Photo/Tara Todras-Whitehill)



    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  6. #96
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    1.1.1. X Why the Jewish Burka?






    Miraim Shaviv, who for a time blogged on the iconic Protocols blog, and then at Bloghead, has been for quite some time the comments editor at the Diaspora's iconic Jewish newspaper, the venerable London Jewish Chronicle.


    In a column this week for the Chronicle, Miriam explains why she thinks haredi women, albeit in yet small numbers, arewearing the burka:


    So how did we reach a situation where a group of women believes that this sick behaviour is actually a Jewish ideal? … No rabbis publicly condone it. Several [burka-wearing haredi] women quoted by Ha’aretz complained they were harassed and rejected by their peers.


    And yet, the “frumka” is the logical extension of two clear trends in the frum world.


    Firstly, standards of modesty are becoming increasingly stringent and require increasing effort to follow. A CD recording by a top rabbi from Lakewood, New Jersey, for example, reportedly asks women not to swing their arms while they walk and not to allow their daughters to wear colourful banana-clips in their hair. Women know that if they wear skin-coloured stockings, they must include a seam so it is clear they are not bare-legged. Schoolgirls do not wear shiny shoes that could “reflect their underwear”.…


    Secondly, tznius, or modesty, has long moved from being about modest clothing to being about keeping women, and images of women, away from men.


    Open a Charedi newspaper, and there are either no images of women, or they are blacked out.…a top rabbi in Bnai Brak asked women to leave before the end of shul so they did not mingle with men following davening; that same town has a street with separate sides for men and women…


    Just last week, a sheitel shop in New York was boycotted for refusing to remove headshots of women wearing wigs from its window.


    But since when is looking at women’s faces forbidden? It’s not.


    The fact is that, in the Orthodox world today, women are already being pushed out of the public sphere. The rabbis may not understand the Pandora’s Box they have opened, but the jump from the Brooklyn sheitel store to the burka-wearers in Israel is not that great.


    I think the answer is simpler than what Miriam proposes. What she writes is true, but I think the essence of the problem is really this – extremists run today's haredi society.


    From its leading rabbis – Elyashiv, Shteinman and Alter (the Gerrer Rebbe) – to the curriculum in its yeshivot and seminaries, moderation is nowhere to be found.


    The Chafetz Chaim ran a store and was a town rabbi.


    Rabbi Shteinman is glorified as a man who has no idea how a credit card or modern banking works. He is not the rabbi of a town or city.


    Rabbi Elyashiv has not yet met a moderate Orthodox rabbi he would not like to ban or a Modern Orthodox institution he would not like to take over or destroy. He, too, is not a town or city rabbi and has no practical knowledge of the day-to-day lives of non-haredi Jews.


    50 years ago, following the majority halakhic opinion (unless your rabbi specifically held differently) was the gold standard of Orthodox observance.


    Today, yeshivot compete with each other over the number and type of humrot, stringencies, they follow and teach, as much as over the quality of student they produce. And the gold standard for observance is not following the majority opinion – it is following the majority opinion along with as many minority opinions as possible, no matter the extra trouble or cost.


    Yes, Jewish burkas are a direct outgrowth of haredi misogyny. In that, Miriam Shavivv is correct.


    But that misogyny itself is a direct outgrowth of the rabid, regressive, self-indulgent fundamentalism that now rules haredism.


    That fundamentalism is the haredi Volvo, the haredi $1500 custom tailored suit, the haredi status symbol par excellence.


    It is this generation's curse. It may very well be its downfall, as well.


    UPDATE: A Mother in Israel has posted three pictures of Jewish women in burkas at a haredi wedding in Israel. The women do not look as if they are being ostracized.


    A small contingent of ultra-Orthodox women in the Israeli city of Ramat Beit Shemesh, near Jerusalem, has taken the laws of modesty to new heights. The Haredi women have ditched their wigs and long black skirts in favor of burqas, apparently following the lead of a Ramat Beit Shemesh rebbetzin. The trend was reported by Ha’aretz several months ago, and it has recently received some attention on the blogosphere. The Jewish burqas — which, according to the blog the Muqata, have spread to other ultra-Orthodox communities — have not been well received by rabbis or by other religious authorities.




    Modesty: Some ultra-Orthodox women in Israel are wearing burqas.












    Shades of Rosa Parks! In a move eerily reminiscent of Jim Crow days in the American South, more and more bus lines in Israel are telling women to move to the back of the bus. It's not racism though; it's sexism and the reason for it is purely religious. Here, in a story released by the American Jewish news service, JTA, is one woman's experience of it:



    Three years ago, a 57-year-old grandmother got on a bus in Israel departing Rechovot for Givat Shmuel and sat in a vacant seat in the front.



    Shortly after taking her seat, the woman was approached by a fervently Orthodox man who demanded she move to the back of the bus with the rest of the women.



    Unbeknownst to the woman, who asked JTA to be identified only as H., she had boarded one of the so-called mehadrin (super kosher) bus lines, on which the predominantly ultra-Orthodox, or haredi, ridership imposes sex-segregated seating. The man told H. that segregated seating had been sanctioned by the rabbis and by Egged, the state-owned bus company that operates the line.



    H., who is herself religious, refused, prompting a barrage of verbal abuse from the man. "With the exception of being physically harmed, I was hurt in every manner," H. told JTA. "He called me every name imaginable. I was shocked, and I didn't know how to respond to him."



    The man harassed her for the entire ride. Nobody, including the driver, came to her aid.







    The sexually-segregated bus phenomenon is a relatively new one in Israel with the first such line appearing only 10 years ago. It is growing fast and an estimated 100 segregated lines are now operating mostly on routes that have large ultra-orthodox or Chasidic Jewish riderships. In religiously conservative communities, segregation of the sexes is a requirement for modesty and it's common to see men and women waiting for the bus in seperate groups and then seating themselves seperately, men in front, women in the back, all in an effort to avoid even the suggestion of physical contact. A woman like H. who for any reason fails to obey the rules, may find herself subjected to angry abuse.



    Egged, the government-owned transportation company that operates the buses, does not formally have mehedrin lines but they don't interfere with the codes imposed on women by their ultra-orthodox riders either. A good part of the reason for this is that, though the ultra-religious are a small minority of the Israeli population, they wield political power well out of proportion to their numbers. That's due to the parliamentary form of government in Israel. The larger political parties seldom win a majority of seats in the Knesset (Israel's parliament), so they have to woo small, splinter parties with cabinet posts and legislative promises; all in order to form a coalition large enough to govern with.



    Still, women like H. are fighting back. Her affidavit has been joined to others in a petition to Israel's supreme court to ban gender-based segregation on Israeli public buses. The petition was filed by IRAC (the Israel Religious Action Center), an organization associated with the Jewish Reform movement.



    Since the bus company Egged is government-owned, the court has deferred issuing any rulings until the the Transportation Ministry makes it clear what the government position on the matter is. The ministry is currently reviewing a committee's recommendation on it. Avner Ovadia, the Transportation Minister's spokesman, said, "We're listening to everybody and will make our decision soon."



    Photo Credit:


    1) Ultra-Orthodox Israeli woman (photo by Julia Holoff at julialovesisrael.blogspot.com/)


    2) A typical Israeli bus... with 3 inch armor covering it (photo from unc.edu)





    Modesty: Some ultra-Orthodox women in Israel are wearing burqas.




    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  7. #97
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    1.1.1. XI Ultra Orthodox Jews riot in Beit Shemesh
    Monday, 16 January 2012 13:45


    Religious “Haredi” Jews clashed on Sunday with Israeli Policemen in Beit Shemesh, a city in central Israel that has become a *****point for tensions between secular and moderately religious Jewish Israelis versus conservative, ultra Orthodox Jewish Israelis.


    Beit Shemesh is home to different streams of Orthodox Judaism, including this sect that forces women to wear burqa-like veils. While these veils are scandalous to some members of the Orthodox community, members of the Orthodox community have also persecuted young girls they feel are dressed immodestly. Yesterday's riots in Beit Shemesh remind of that internal tensions in Israel are on the rise (photo: Tel Chai Nation blog)



    Sunday’s protests began after several prominent members of the Haredi community, an ultra Orthodox group, were arrested by Israeli police for tax fraud and money laundering. Protesters say that the arrestees were deliberately targeted as a provocation against the Orthodox community in Beit Shemesh.



    Among the detained was Amram Shapira, the personal assistant of Haredi leader Rabbi Tuvia Weiss. Shapira and other Haredi leaders who were arrested on Sunday were accused of misusing millions of shekels worth of donations to the community.



    Protesters tried to set up barricades on several main roads in Beit Shemesh, and threw rocks at police officers when they attempted to intervene. Clashes were also reported in Jerusalem, with Orthodox Jewish youth throwing rocks at police. Four protesters were arrested in Beit Shemesh.



    The tension between Israel’s Orthodox community and both the secular and moderately religious Jewish communities has escalated in recent weeks, following reports that ultra Orthodox Jews harass girls, some as young as 8 years old, by using physical intimidation, threats and violence when they deemed the girls clothes immodest. This was despite the fact that the children wear religious school uniforms, which include a blouse with long sleeves and a long skirt.



    Hundreds of residents of Beit Shemesh protested last week against what they see as an invasion of their community by ultra-Orthodox elements, who the residents say are attempting to change the character of their city.


    Last Updated on Monday, 16 January 2012 14:47





    Israelis protest ultra-Orthodox treatment of women




    Wednesday, November 30, 2011

    Haredi Press jumping on "Taliban" Women

    B”H


    Israel's haredi press has been jumping onto the Jewish "Taliban" ladies these days. Even Ashkenazi Chief Rabbi Jonah Metzger condemned them but I don't think that all kinds of protest will make those women change their minds. Even if their supporter Rabbi Rumpler chose a different opinion, I suppose the "Taliban" women would still stick to their modesty ideology.


    Breslov has quite a few directions but if you are interested in the original Breslover Chassidim, go to Mea Shearim's Great Synagogue, to Rabbi Yaakov Me’ir Schechter .

    Israeli rabbis clamp down on burka




    The move was prompted by the husbands of some burka-wearing women Photo: Tim Whitby / Alamy

    By Adrian Blomfield in Jerusalem
    6:40PM BST 30 Jul 2010
    [At the insistence of the husbands of some burka-wearing women, a leading rabbinical authority is to issue an edict declaring burka wearing a sexual fetish that is as promiscuous as wearing too little. [/COLOR]
    [A small group of ultra-orthodox Jews in the town of Beit Shemesh chose to don the burka, usually associated with women in repressive Islamist regimes, three years ago in a bid to protect their modesty. [/COLOR]
    [Since then, the habit has spread to five other Israeli] towns causing alarm among ultra-orthodox religious leaders who once saw it as a relatively harmless eccentricity – even though the number of Jewish burka wearers is not thought to be more than a few hundred. [/COLOR]
    [There is a real danger that by exaggerating, you are doing the opposite of what is intended [resulting in] severe transgressions in sexual matters,” Shlomo Pappenheim, a member of the rabbinical authority preparing to make the edict, was quoted as saying. ]
    [Ultra-Orthodox women are required to dress conservatively and keep their heads covered with a scarf, hat or wig when in public. ]
    Related Articles

    · 28 Jul 2010 [/COLOR]
    [French MPs vote for burka ban 13 Jul 2010 ]
    [But even that was not enough for some, who insisted that only by covering their faces and wearing multiple layers of clothes to hide the shape of their bodies can they really be chaste. ]
    []"At first, I just wore a wig," one burka-wearing woman told the Haaretz newspaper. "Now when I see a woman with a wig, I pray to God to forgive her for wearing that thing on her head." ]
    [=Since donning the burka, the woman said she had been taunted by neighbours who called her a "smelly Arab" and that Israeli soldiers had asked to see her identification papers to prove she was not a Muslim. They backed down, she said, when she showed them that her children were clearly Jewish. ]
    [The trend has also caused tensions in family life. One man went to a rabbinical court in an attempt to get a ruling to force his wife to stop wearing the burka. ]
    The plan backfired, however. The court ruled that that woman's behaviour was so "extreme" that it ordered the couple to undergo an immediate religious divorce]




    The Goggles Do Nothing!!






    JERUSALEM — It’s the latest pre******ion for extreme ultra-Orthodox Jewish men who shun contact with the opposite sex: Glasses that blur their vision, so they don’t have to see women they consider to be immodestly dressed.


    It should be noted that the glasses work by allowing the use to see clearly for a few meters before rendering anything blurry, since walking around in a bright, indistinct haze is a great way to get run over or wander off the occasional cliff.


    In an effort to maintain their strictly devout lifestyle, the ultra-Orthodox have separated the sexes on buses, sidewalks and other public spaces in their neighborhoods. Their interpretation of Jewish law forbids contact between men and women who are not married. [...]


    The glasses provide clear vision for up to a few meters so as not to impede movement, but anything beyond that gets blurry — including women. It’s not known how many have been sold.

    My first thought about this was along the lines of “Really? In the 21st century people are still acting this way?” But then I stop to consider what other people who

    similar “problems” end up doing instead …


    I guess I should thank my lucky stars that at least these guys have created a restriction they’re imposing on themselves … as opposed to taking it out on the objects of their “distraction” by forcing them to wear bags over their heads and treating them like property all the damned time. I suppose being shown on a daily basis exactly how bad it can get for women in other parts of the world, we have to settle for something that is equally nonsensical but somewhat less oppressive or, in some cases, barbaric. Although it’s not as though they don’t already harass and intimidate women and little girls for dressing in a way they feel is too “immodest” for their delicate sensibilities:


    So my opinion is … fine. Keep your blurry glasses, look away, and maybe grow up a little to realize that not everyone believes what you do. God will deal with the sins of other people; focus on your own. Pretend the rest of the world doesn’t exist if you like.


    For men forced to venture outside their insular communities, hoods and shields that









    [The New Zealand Herald 30 Dec. 2011[/COLOR] An ultra-Orthodox Jewish man was arrested in Jerusalem yesterday for allegedly calling a 19-year-old female soldier a slut when she refused to move to the back of a public bus.

    Prime Minister Netanyahu call the orthodox radicalists “a lawless fringe group.” Confirmed by [HAARETZ 4 jan. 2012 ]

    'Israeli Rosa Parks' receives death threats after refusing to move to back of ultra-Orthodox bus

    Tanya Rosenbilt made headlines last month when she refused to let an ultra-Orthodox man dictate where she can sit on a public bus traveling from Ashdod to Jerusalem.



    By Ophir Bar-Zohar | Jan.04, 2012 | 1:56 PM | 21









    Tanya Rosenblit Photo by Ilan Assayag



    [Tanya Rosenbilt, the Israeli woman who refused to move to the back of the bus when told to do so by an ultra-Orthodox male passenger last month, said Wednesday that she had received several death threats. ]
    [Rosenbilt, hailed as the "Israeli Rosa Parks," filed a complaint to the Yarkon District police after she had received threats through the phone, email, and Facebook. ]
    [Rosenbilt made headlines last month when she refused to let an ultra-Orthodox man dictate where she can sit on a public bus traveling from Ashdod to Jerusalem. When she refused to move to the back of the bus, the man held the door openand would allow it to move for approximately 30 minutes. ]
    [When other passengers began to complain about the delay, the driver called the police. The policeman who arrived on the scene spoke with the man and then also asked Rosenblit to move to the back of the bus. When she refused, the man who had been holding the door alighted and the bus continued on its way. ]
    Rosenbilt was speaking during a discussion of the interministerial team charged with examining the problem of the exclusion of women in Israel, headed by Minister Limor Livnat]














    In Brooklyn, a Jewish woman sits in the back of the bus. The ultra-Orthodox have




    pushed for segregated transportation.

























    التعديل الأخير تم بواسطة المهندس زهدي جمال الدين محمد ; 13-01-2013 الساعة 08:22 PM
    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  8. #98
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    1.1.1. XII Jewish Women’s Hair Covering From Veil to Wig

    women abide by the Jewish law, known as Halakha. This code of modesty requires they wear clothing that covers their knees, elbows and collar bone. In addition, according to the collection of Jewish laws and traditions known as the





    the Talmud, since a woman’s hair exudes sensual energy a married woman must also cover her hair to ensure her modesty. The covering of the hair is never intended to make a married woman look ugly, but instead a means of keeping her beauty and attractiveness within marriage where it belongs. In the Orthodox Jewish culture, the married woman, by covering her hair, makes a statement: “I am not available.”
    According to historians and anthropologists, respectable women in the ancient Near East, and later in Greece and Rome wore veils when they went outside. The wearing of veils may have been due to fashion or simply to the customs of the times. For the Jews, the covering of the hair might have first been a cultural phenomenon, which eventually became a regulation that Jewish women followed as a religious obligation. Shawls and scarves were the most common head/ hair coverings. By the time of the Middle Ages, the covering of hair was firmly entrenched within the Jewish laws. Interestingly, the first serious challenge to Jewish traditional hair covering occurred in France during the 16th century when the wearing of wigs came into vogue among not only the aristocrats, but also the merchant classes. Jewish women began to emulate this fashion look that was sweeping the French nation. The wearing of a sheitel (wig) initially was denounced by all rabbinic authorities at that time, but eventually was accepted by some rabbis. As more Jewish women started to wear wigs, the more conservative, pious Jewish communities balked at accepting the new custom leading to a controversy within the Jewish community. Although the use of wigs and hairpieces was common for centuries, it was never intended in the Talmud to be a substitute for the covering of a woman’s hair and various well-known rabbis in the 1700’s weighed in both for and against it as a substitute for covering the hair. The more conservative rabbis condemned the wearing of wigs while some rabbis, recognizing the societal mores of their congregations, took a more lenient stance. The conflict over the wearing a wig (sheitel ) as a hair cover versus wearing a shawl, scarf, snood, etc to cover the hair continued from the 1700’s right up to the present day.
    Today Conservative and Reform Judaism do not generally require women to wear head coverings, although some more observant Conservative synagogues will ask that married women cover their heads. The most common hair covering for Modern Orthodox women is a hat or beret while younger women often wear baseball caps and bandannas, or colorful scarves when they are casually dressed. In many segments of the modern and Haredi Orthodox communities a style of a half wig known as a “fall” or ¾ cap has become increasingly common, usually worn either with a hat or headband. Before the present advancements in wig cap construction, most Jewish wigs worn by Orthodox Jewish women looked “wiggy.”
    Today with increasingly natural looking wigs made from both natural hair and synthetic/ human hair blends along with wig cap constructions that give the illusion of natural hair growing front the front hairline and the part line, the question arises, “What is the difference between wearing a very natural looking Jewish wig, a sheitel, and just natural hair?”
    For the Orthodox Jewish woman that is not even the right question to ask. For the married women who wear a sheitel ( Jewish wig), they are making a statement of obeying the Jewish law and creating a psychological barrier, a cognitive distance between themselves and strangers, while still caring for their appearance and looking presentable. In other words, a married, Orthodox Jewish woman can be satisfied by the way she looks without the compromising of her privacy/modesty.
    Never the less, some Hasidic sects (a branch of Orthodox Judaism) say that sheitels (Jewish wigs) are to be avoided as they can give the impression that the wearer’s head is uncovered. In some cases, to avoid this misconception, some Jewish women will wear some type of covering over her sheitel (wig), such a scarf. On the other hand, the Lubavitcher Rebbe encouraged all married Jewish women to wear only sheitels (Jewish wigs). The controversy does not seem to be abating, even in the 21st century. Depending on the interpretation, all of the woman’s hair must be covered or some of the hair must be covered. However, no matter the interpretation, a married woman must wear her hair covered in public and in the company of other men who aren’t her husband or immediate family.
    According to Rabbi Rafael Grossman, the president of the Rabbinical Council of America, the world’s largest body of Orthodox rabbis, ”When the practice of wearing a wig first emerged, there was quite a protest………. A wig would seem to contradict the basic principal of avoiding incitement. But my personal view is that it is acceptable because the rudiments of Halakha only require women not to expose their hair, though a woman should avoid wearing a wig that could appear to be sensual.”
    Nevertheless, Orthodox women seem to have embraced the wearing of sheitels (wigs.) In Brooklyn, New York, where there is a large population of Orthodox Jews, at the renowned sheitel store, Claire’s Accuhair, you will find women who have traveled as far away as California and Israel to have beautiful human hair wigs made for them. A ready-made style can start at $1700.00, while a custom hand made wig can easily reach $4,000, depending on length and quality of hair. Another well-known wig atelier is Raffaele Mollica in New York City. His handmade wigs cost anywhere from $2,700 to $3,500 and can take up to a year to make. And as with all human hair wigs, once you have bought the wig, it must be taken to a hair salon to be professionally trimmed and styled. In NYC there are a number of high-end hair salons with amazingly steep prices that cater to Orthodox women and their (sheitels) wigs. Professionals who cut, trim, and style custom wigs frequently spend 2-3 hours to style a wig. After all, there is no margin for error. A “mistake” can’t grow back!
    Obviously not all Jewish Orthodox women are able to afford these custom made (sheitels) Jewish wigs, nor high priced hair salons. Via friends, neighbors, family and Jewish chat rooms, many Orthodox Jewish women learn about the best (sheitels) Jewish wig makers and styling salons in and around their neighborhoods. In addition, there are some Internet wig sites that cater to the Orthodox Jewish woman. They advertise that all their sheitels (Jewish wigs) are kosher.
    However, a smart alternative to custom made wigs would be selecting a ready made, quality human hair wig from such wig manufacturers as Envy, Jon Renau, Estetica Designs, Raquel Welch, Revlon, and Louis Ferre. The unique Internet wig boutique, e-Wigs.com offers numerous styles and we are sure you will find a style that closely resembles your own haircut. A hair professional can then trim and style it to make the sheitel (wig) look just like your own hairstyle so that the transition from your natural hair to a wig is not noticeable. Purchasing human hair wigs is an investment and you want to be thrilled with your choice.
    Ultimately, the transition from an unmarried Orthodox woman to a married Orthodox woman is a celebration. Her covered hair whether is it with a sheitel (wig) or a scarf is a declaration of her status as a married Jewish woman. It is a symbol of her strength and commitment not only to her religion, but also to herself.




    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  9. #99
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    אע"פ שהגירסא המדוריקת ברמב"ם היא "לשמוע קול הערוה או לראות שערה" כאשר הערוה היא
    האשה שמדובר בה, הדיוק נכון מתוך ההקשר של הלכה זו ולא רק במילה "ערוה".
    Do you know what the previous sentence means? ..
    It's the word rabbi Rambam and by stating that hair is head women such as pubic must then his throat ..
    Even reached very old are not allowed to reveal her hair even though it was shaved off the whole .. Valras rougher


    Read the article at the following location
    http://www.ynet.co.il/Ext/App/TalkBack/CdaViewOpenTalkBack/0,11382,L-3470366,00.html
    This is a translation of which stated

    And prominent Jewish jurist, ink Jacob b. Meyer Jacob b. Meir 1100 m -1171 m, which is clarified by the world Jewish Talmudic Ravad of Posquires 1120 m -1197 m Jewish scholar and philosopher of the flags of his time. Best known for his research in the Mishnah and Talmud, saying: (The man is forbidden to look at any position of women, even if a small finger or her hair.).
    an indication that the woman's body for men in Judaism, the source of sexual attraction to be distancing his eyes.

    The Talmud stated that the ink Hst had said: that if one stared at the little finger of women; if he stared at the secret of her body position (ie, vagina)
    ..(כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורף )Berachoth 24a؛
    It also decided many of the flags of the scholars of the Jews that women must cover her head at the base of the legislative named Jewish (
    לפני עיור technician Aaor) (mean blind behind language), which is one of the 613 provision in Jewish legislation ... And origin of what came in Leviticus 19/14: (do not put in the way of the blind) .. and that means under the auspices of moral and behavioral aspects. And arranged Talmud Beat rule (Denial חרם) to dismiss breach of the Jewish community reportedly belonging to it. Jewish scholars has decided this provision on the basis of this rule; because women Baptmalha in dress leads man to the gates of sin.
    Used women Jews for religious to wear a wig after their marriage such as chastity, so as not to reveal hair Roshen, it was considered wigs on top of women as a veil Leicester her real in front of strangers ... They also know that this hair is pubic hairs alike must remove ..


    But the question of wigs seen a lot of differences between the rabbis, perhaps more of an issue headscarf itself, and remained such disputes for centuries, there were many where fatwas rabbis differed opinions about legalization or prohibition of wearing wigs, it was felt that hated, and opined that some inadmissibility wear in any way, and in 1987 intensified campaigns Haredim militants against wear wigs, and it came to the formation of a special committee dealing with matters of chastity and modesty called the Committee of chastity, the primary role of the Committee determine interest of headwear for women, and to fight to wear any type of hair Hobbies, has raised the decisions of this committee emanating from the fatwas rabbis sensation among Haredim, also raised confusion among religious women who are used to wearing a wig hidden real hair, such as chastity, or until such finery.
    Did not settle things this excessive stress situation, began votes some rabbis above permissible married women wear wigs or wig, but identified five basic conditions must be wigs to become permissible for a woman to wear:
    1 - does not exceed the length wigs back of the woman's neck.
    2 - Non variety of wigs in a wig.
    3 - is not permissible to differentiate between both sides of the hair wig over the woman's head.
    4 - that does not cover the ear wigs.
    5 - should not be severe wigs palace so similar with man's hair.




















    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



  10. #100
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    1.1.1. XII Jewish Orthodox women in news paper
    Yedioth Ahronoth convey to you the following articles

    "אמא טליבאן" שוחררה מהכלא לאחר 4שנים

    האם מבית שמש, שידועה במנהגה להתכסות לחלוטין בבדים, יצאה לחופשי לאחר שריצתה את עונשה בגין התעללות בשישה מתוך 12 ילדיה
    בועז פיילר
    פורסם: 17.06.12, 11:51

    תושבת בית שמש, שהתעללה בשישה מ-12 ילדיה במשך 25 שנה, וזכתה לכינוי "אמא טליבאן" שוחררה
    היום (יום א') לחופשי, לאחר ארבע שנים בכלא. האם הורשעה בהתעללות בקטין ובתקיפה
    בנסיבות מחמירות ומעצרה. בעלה הורשע בהתעללות, בתקיפה ובאי דיווח


    על התעללות. הוא נשלח לחצי שנת מאסר בפועל.

    האם בצאתה מהכלא (צילום: ירון ברנר)


    עוד על האם והתופעה:
    מלחמת החרדים בטליבאן
    אבדו את המצפון: ילדות טליבאן


    סיפורה של האם, שמזוהה בעיקר בשל מנהגה להתעטף בשכבות בדים מטעמי "צניעות",
    הגיע לבית המשפט העליון לאחר שערערה על העונש שגזר עליה בית המשפט המחוזי בירושלים. בית
    המשפט העליון הותיר את העונש על כנו ודחה גם את ערעור הפרקליטות שביקשה להחמיר בעונש.


    רת מבית הכלא (צילום: ירון ברנר)

    השופטת עדנה ארבל קבעה לפני שנתיים: "המעשים שבהם הורשעה האמא הינם קשים מנשוא וגרמו
    סבל ונזק שקשה לאמוד, לגבי כל אחד מהילדים. בדבריה, במעשים אלו, היו כרוכים לא רק כאב ופגיעה
    אלא גם ביזוי והשפלה שהותירו בכל אחד מהילדים צלקת שלא תימחה". עם זאת, ציינה
    השופטת ארבל, כי לא יכולה להיות מחלוקת על כך שנפשה של האם הינה מסוכסכת וכי הפרעת האישיות שממנה היא סובלת הינה קשה.


    האם ביציאה מהכלא (צילום: ירון ברנר)

    השופט חנן מלצר ביקר בפסק הדין את הקהילה החרדית ואת שירותי הרווחה השונים על שלא
    הפסיקו את מעשי האם והיו אמורים להיות קשובים ל"זעקות השבר" של הילדים. "ראוי שיוסקו המסקנות
    המתאימות לבל ישנו מקרים כאלה בעתיד", כתב השופט הוא ציין כי החליט
    שלא לקבל את הערעורים לאור "נכונותם האצילית של אותם ילדים שהעידו להבין ולסלוח בהנמקה שאמא היא לעולם אמא".
    מסכת ההתעללות: הרעבה ומנהגי אבלות

    פרשת ההתעללות הקשה נחשפה במרס 2008. על-פי כתב האישום
    החמור שהוגש נגד האם ובעלה, במשך 25 שנים נהגו השניים להכות את ילדיהם
    נמרצות באמצעות כלים שהיו בבית ולהצליף בהם במקל, במערוך,
    בחגורה ובכבל חשמלי. הם אף נעלו את הילדים מחוץ לביתם כשלא עשו
    כדבריהם. באחד המקרים שפורט בכתב האישום, כיבתה האם גפרור על חזהו של בנה.
    ההתעללות כללה גם הרעבה וגירוש מהבית לחצר גם בתנאי קור קיצוניים. מעשי
    ההתעללות היו חלק מהתנהלות דתית מחמירה באופן קיצוני, שבמסגרתה הסתירה
    האם את גופה ופניה, וחלק מהילדים לא ראו את פניה במשך שנים. היא אף נהגה
    במנהגי אבלות קיצוניים, כגון קריעת בגדים, כאשר מידת דתיותם
    של ילדיה לא השביעה את רצונה. במקרים אחרים התעלמה מחלק מהילדים במשך תקופות ארוכות.
    לנוכח המצוקה שבה היו שרויים, התפתחה בין חלק מהילדים מערכת יחסים של גילוי עריות - שממנה
    התעלמה האם. בסופו של דבר נכללו בכתב האישום עבירות הקשורות רק לשישה מ-12 הילדים, בין
    היתר בגלל התיישנות ומשום שחלק מהילדים
    לא העידו. משפטה של "אמא טליבאן" התנהל בדלתיים סגורות, כאשר במהלכו היא סירבה להעיד כשפניה חשופות.
    لتحميل كتبي فضلاً الضغط على الصورة التالية - متجدد بإذن الله

    نقره لتكبير أو تصغير الصورة ونقرتين لعرض الصورة في صفحة مستقلة بحجمها الطبيعي



صفحة 10 من 14 الأولىالأولى ... 9 10 11 ... الأخيرةالأخيرة

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