Pregnancy and Labor - Revision history

YitzchakSultan1: /* Inducing Labor */

2025-08-21T17:49:51Z

Inducing Labor

← Older revision		Revision as of 17:49, 21 August 2025
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	==Inducing Labor==		==Inducing Labor==
	# One should not induce labor unnecessarily, or simply for convenience. It is permissible if it is necessary for medical purposes. One should consult with a rabbi.<ref> Rav Moshe Feinstein in Igrot Moshe YD 2:94 writes that one should not induce labor because doing so is putting oneself into danger. One should wait for Hashem to bring the baby at its proper time. However, if there's a concern for the medical care of the baby or mother by delaying one can induce labor. Taharat Habayit v. 2 p. 54 agrees and cites Shevet Halevi YD 6:128 and Mishneh Halachot 9:184 who ~~also write~~ this. [http://www.dailyhalacha.com/displayRead.asp?readID=290 Rabbi Eli Mansour] writes the same as well.</ref>		# One should not induce labor unnecessarily, or simply for convenience. It is permissible if it is necessary for medical purposes. One should consult with a rabbi.<ref> Rav Moshe Feinstein in Igrot Moshe YD 2:74 writes that one should not induce labor because doing so is putting oneself into danger. One should wait for Hashem to bring the baby at its proper time. However, if there's a concern for the medical care of the baby or mother by delaying one can induce labor. Taharat Habayit (v. 2 p. 54) agrees and cites Shevet Halevi YD 6:128 and Mishneh Halachot 9:184 who concur with this. [http://www.dailyhalacha.com/displayRead.asp?readID=290 Rabbi Eli Mansour] writes the same as well.</ref>

	==Segulot==		==Segulot==

YitzchakSultan1: /* Onset of Niddah before Birth */

2024-08-14T21:07:18Z

Onset of Niddah before Birth

← Older revision		Revision as of 21:07, 14 August 2024
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	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
	# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>		# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>
	# Most poskim hold that a husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>Sefer Puah (v. 3 p. 196, fnt. 60), [https://www.hidabroot.org/question/185347 Rabbi Hillel Meris], and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] forbid the husband to cut the umbilical cord. There is a discussion on DinOnline why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided. [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah] writes that it is extremely problematic for a husband to cut the cord but they don't write explicitly it is forbidden. However, Rav Eytan Kofiasky (Asiya v. 101-102 pp. 125-128) argues that it is permitted for a husband to cut the umbilical cord since the cord isn't attached to the mother at all. He has a few other reasons why he thinks it is permitted since he's involved in the cutting and isn't going to come to do an aveirah. Rav Shmuel Kohen (Kovetz Binyan Av Niddah p. 113) also writes that technically it is permitted since he isn't touching her as the cord is only attached to the placenta and also he's using scissors to touch it. Either way, in practice he writes that it is inappropriate since there's no reason for it. </ref> If there is a home birth and there's no one else to deliver the baby, the husband certainly may deliver the baby and cut the cord.<ref>Rabbi Zilberstein (Torat Hayoledet p. 66)</ref>		# Most poskim hold that a husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>Sefer Puah (v. 3 p. 196, fnt. 60), [https://www.hidabroot.org/question/185347 Rabbi Hillel Meris], and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] forbid the husband to cut the umbilical cord. There is a discussion on DinOnline why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided. [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah] writes that it is extremely problematic for a husband to cut the cord but they don't write explicitly it is forbidden. However, Rav Eytan Kofiasky (Asiya v. 101-102 pp. 125-128) argues that it is permitted for a husband to cut the umbilical cord since the cord isn't attached to the mother at all. He has a few other reasons why he thinks it is permitted since he's involved in the cutting and isn't going to come to do an aveirah. Rav Shmuel Kohen (Kovetz Binyan Av Niddah p. 113) also writes that technically it is permitted since he isn't touching her as the cord is only attached to the placenta and also he's using scissors to touch it. Either way, in practice he writes that it is inappropriate since there's no reason for it. [https://www.yoatzot.org/questions-and-answers/1423/ Yoatzot.org] discusses it but doesn't give a clear ruling. </ref> If there is a home birth and there's no one else to deliver the baby, the husband certainly may deliver the baby and cut the cord.<ref>Rabbi Zilberstein (Torat Hayoledet p. 66)</ref>

	==Inducing Labor==		==Inducing Labor==

YitzchakSultan1: /* Onset of Niddah before Birth */

2024-08-14T20:48:56Z

Onset of Niddah before Birth

← Older revision		Revision as of 20:48, 14 August 2024
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	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
	# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>		# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>
	# Most poskim hold that a husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>[https://www.hidabroot.org/question/185347 Rabbi Hillel Meris] and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] forbid the husband to cut the umbilical cord. There is a discussion on DinOnline why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided. [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah] writes that it is extremely problematic for a husband to cut the cord but they don't write explicitly it is forbidden. However, Rav Eytan Kofiasky (Asiya v. 101-102 pp. 125-128) argues that it is permitted for a husband to cut the umbilical cord since the cord isn't attached to the mother at all. He has a few other reasons why he thinks it is permitted.</ref>		# Most poskim hold that a husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>Sefer Puah (v. 3 p. 196, fnt. 60), [https://www.hidabroot.org/question/185347 Rabbi Hillel Meris], and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] forbid the husband to cut the umbilical cord. There is a discussion on DinOnline why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided. [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah] writes that it is extremely problematic for a husband to cut the cord but they don't write explicitly it is forbidden. However, Rav Eytan Kofiasky (Asiya v. 101-102 pp. 125-128) argues that it is permitted for a husband to cut the umbilical cord since the cord isn't attached to the mother at all. He has a few other reasons why he thinks it is permitted since he's involved in the cutting and isn't going to come to do an aveirah. Rav Shmuel Kohen (Kovetz Binyan Av Niddah p. 113) also writes that technically it is permitted since he isn't touching her as the cord is only attached to the placenta and also he's using scissors to touch it. Either way, in practice he writes that it is inappropriate since there's no reason for it. </ref> If there is a home birth and there's no one else to deliver the baby, the husband certainly may deliver the baby and cut the cord.<ref>Rabbi Zilberstein (Torat Hayoledet p. 66)</ref>

	==Inducing Labor==		==Inducing Labor==

YitzchakSultan1: /* Onset of Niddah before Birth */

2024-08-14T20:34:10Z

Onset of Niddah before Birth

← Older revision		Revision as of 20:34, 14 August 2024
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	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
	# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>		# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>
	# A husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>[https://www.hidabroot.org/question/185347 Rabbi Hillel Meris]~~, [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah],~~ and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] ~~all~~ forbid the husband to cut the umbilical cord. There is a discussion ~~dinonline~~ why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided.</ref>		# Most poskim hold that a husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>[https://www.hidabroot.org/question/185347 Rabbi Hillel Meris] and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] forbid the husband to cut the umbilical cord. There is a discussion on DinOnline why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided. [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah] writes that it is extremely problematic for a husband to cut the cord but they don't write explicitly it is forbidden. However, Rav Eytan Kofiasky (Asiya v. 101-102 pp. 125-128) argues that it is permitted for a husband to cut the umbilical cord since the cord isn't attached to the mother at all. He has a few other reasons why he thinks it is permitted.</ref>

	==Inducing Labor==		==Inducing Labor==

YitzchakSultan1: /* Onset of Niddah before Birth */

2024-08-14T20:25:31Z

Onset of Niddah before Birth

← Older revision		Revision as of 20:25, 14 August 2024
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	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
	# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>		# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>
	# A husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>[https://www.hidabroot.org/question/185347 Rabbi Hillel Meris]</ref>		# A husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>[https://www.hidabroot.org/question/185347 Rabbi Hillel Meris], [https://puah.org.il/shut/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-2/ Puah], and [https://din.org.il/2010/11/11/%D7%97%D7%99%D7%AA%D7%95%D7%9A-%D7%97%D7%91%D7%9C-%D7%94%D7%98%D7%91%D7%95%D7%A8-%D7%A2%D7%9C-%D7%99%D7%93%D7%99-%D7%94%D7%91%D7%A2%D7%9C/ DinOnline.org] all forbid the husband to cut the umbilical cord. There is a discussion dinonline why it is actually forbidden. The umbilical cord is not physically attached to the mother, but it is attached to the afterbirth and that is still inside of the mother. The author of DinOnline wrote that the afterbirth is considered part of the mother and so touching it or the umbilical cord is like touching the mother. They also raise the issue that the husband may not see the vagina, however, in theory that could be avoided.</ref>

	==Inducing Labor==		==Inducing Labor==

YitzchakSultan1: /* Onset of Niddah before Birth */

2024-08-14T20:13:29Z

Onset of Niddah before Birth

← Older revision		Revision as of 20:13, 14 August 2024
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	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
	# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>		# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>
			# A husband may not cut the umbilical cord because she certainly is a niddah after the birth.<ref>[https://www.hidabroot.org/question/185347 Rabbi Hillel Meris]</ref>

	==Inducing Labor==		==Inducing Labor==

YitzchakSultan1: /* Cemetery */

2023-10-16T03:44:25Z

Cemetery

← Older revision		Revision as of 03:44, 16 October 2023
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	==Cemetery==		==Cemetery==
	# Some poskim write that a pregnant woman should not go to a cemetery.<ref>Minchat Yitzchak 10:42:2, Halichot Bat Yisrael 13:18 </ref> Others are lenient.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/363013/the-expectant-mother.html#_ftn59 Rabbi Yisroel Belsky and Rav Pinchas Sheinburg (Yad Lyoledet 15:25)]. Chazon Ovadia v. 1 p. 313 is lenient for a pregnant woman to go to the cemetery (based on Roke'ach 366, Birkei Yosef 343, Yavetz 2:177). He writes it is only a chumra of some women that they don't go to the cemetery when they are pregnant but they would go to the cemetery for a Yehrzeit so that they don't feel left out. As a proof he cites the Piskei Trumat Hadeshen 132. </ref>		# Some poskim write that a pregnant woman should not go to a cemetery.<ref>Minchat Yitzchak 10:42:2, Halichot Bat Yisrael 13:18 </ref> Others are lenient.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/363013/the-expectant-mother.html#_ftn59 Rabbi Yisroel Belsky and Rav Pinchas Sheinburg (Yad Lyoledet 15:25)]. Chazon Ovadia v. 1 p. 313 is lenient for a pregnant woman to go to the cemetery (based on Roke'ach 366, Birkei Yosef 343, Yavetz 2:177). He writes it is only a chumra of some women that they don't go to the cemetery when they are pregnant but they would go to the cemetery for a Yehrzeit so that they don't feel left out. As a proof he cites the Piskei Trumat Hadeshen 132. </ref>

			== Zoo ==

			# It is permitted for a pregnant woman to go to a zoo. Some say that it is better not to.<ref>Et Leledet p. 55 permits. Torat Hayoledet ch. 65 fnt. 7 quotes Sefer Habrit that a pregnant woman shouldn't stare at non-kosher animals. Also, Lehedabek B'drachav p. 260 quotes Rav Chaim Kanievsky that it isn't a good thing for a pregnant woman to look at non-kosher animals.</ref>

	==Kvater at a Bris==		==Kvater at a Bris==

Unknown user: /* Onset of Niddah before Birth */

2022-09-01T17:25:30Z

Onset of Niddah before Birth

← Older revision		Revision as of 17:25, 1 September 2022
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	2 p. 50-3 is lenient.</ref>		2 p. 50-3 is lenient.</ref>
	# The husband may stay in the birthing room to provide emotional support but he is forbidden to see the actual birth since he is forbidden to see the areas which are usually clothed uncovered when she is a niddah. Furthermore, he may never see the vagina opening of a woman uncovered. It is equally forbidden for the to watch looking through glass.<ref>Igrot Moshe YD 2:75. Darkei Tahara p. 111 seems to assume that the husband can be at the door but not in the room.</ref>		# The husband may stay in the birthing room to provide emotional support but he is forbidden to see the actual birth since he is forbidden to see the areas which are usually clothed uncovered when she is a niddah. Furthermore, he may never see the vagina opening of a woman uncovered. It is equally forbidden for the to watch looking through glass.<ref>Igrot Moshe YD 2:75. Darkei Tahara p. 111 seems to assume that the husband can be at the door but not in the room.</ref>
	# Some say that the water breaking doesn't render her a niddah but it has the status of a veset.<ref>Darkei Tahara p. 110. Badei Hashulchan 194:30 writes that the poskim consider a woman to be a niddah after the water breaks. However, Taharat Habayit v. 2 p.		# Some say that the water breaking doesn't render her a niddah but it has the status of a veset.<ref>Darkei Tahara p. 110. Badei Hashulchan 194:30 writes that the poskim consider a woman to be a niddah after the water breaks. However, Taharat Habayit v. 2 p. 54 argues that it doesn't mean she is tameh automatically unless there is blood in the water. He quotes the Mahachavat Hatahara p. 121 in the name of Rav Shlomo Zalman Auerbach as being lenient. Orot Hatahara 17:14 is lenient according to Shulchan Aruch.</ref>
	54 argues that it doesn't mean she is tameh automatically unless there is blood in the water. He quotes the Mahachavat Hatahara p.
	121 in the name of Rav Shlomo Zalman Auerbach as being lenient.</ref>
	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
	# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>		# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>

Unknown user: /* Segulot */

2020-10-12T19:36:21Z

Segulot

← Older revision		Revision as of 19:36, 12 October 2020
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	==Segulot==		==Segulot==
	# Rav Chaim Palagi and others write of a segulah for a pregnant woman to bite off the pitom of the etrog on [[Hoshana Rabba]], give [[Tzedaka], and recite a special prayer.<ref>Moed LeKol Chai 24:25, Yafeh LeLev, [http://hebrewbooks.org/pdfpager.aspx?req=14556&pgnum=534 Taamei Minhagim (pg. 521 paragraph 68)]. See also [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.664.60?lang=bi Kaf HaChayim (Sofer, 664:60)] who says to give the jam to the pregnant woman, especially once she's in labor, and [http://hebrewbooks.org/pdfpager.aspx?req=48754&st=&pgnum=241&hilite= Likutei Mahariach vol. 3 page 106] who records this and also that one should cook the aravot and give the water to a couple that does not yet have children. This is the text of the prayer: "רבונו של עולם, גלוי וידוע לפניך שבשביל שאכלה חוה מעץ הדעת גרמה בחטאה להביא מיתה לעולם, וחבלי יולדה, ואם אני הייתי שם באותו זמן לא הייתי אוכלת ממנו, ולא הייתי נהנית ממנו מכל וכל, כשם שלא רציתי לפסול אתרוג זה בכל ימי החג שעברו, ועתה שפסלתי אותו בשביל שנגמרה מצוותו, ואני לא הייתי עוברת מצוותיך, ותקבל ברצון את תפילתי ואת תחינתי שלא אמות מסיבת העיבור ומסיבת הלידה, והושיעני שתהא הלידה בנקל ובנחת ולא בצער ולא בקושי, ולא תהיה לי ולוולד שום נזק, כי אתה הקל המושיע".		# Rav Chaim Palagi and others write of a segulah for a pregnant woman to bite off the pitom of the etrog on [[Hoshana Rabba]], give [[Tzedaka]], and recite a special prayer.<ref>Moed LeKol Chai 24:25, Yafeh LeLev, [http://hebrewbooks.org/pdfpager.aspx?req=14556&pgnum=534 Taamei Minhagim (pg. 521 paragraph 68)]. See also [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.664.60?lang=bi Kaf HaChayim (Sofer, 664:60)] who says to give the jam to the pregnant woman, especially once she's in labor, and [http://hebrewbooks.org/pdfpager.aspx?req=48754&st=&pgnum=241&hilite= Likutei Mahariach vol. 3 page 106] who records this and also that one should cook the aravot and give the water to a couple that does not yet have children. This is the text of the prayer: "רבונו של עולם, גלוי וידוע לפניך שבשביל שאכלה חוה מעץ הדעת גרמה בחטאה להביא מיתה לעולם, וחבלי יולדה, ואם אני הייתי שם באותו זמן לא הייתי אוכלת ממנו, ולא הייתי נהנית ממנו מכל וכל, כשם שלא רציתי לפסול אתרוג זה בכל ימי החג שעברו, ועתה שפסלתי אותו בשביל שנגמרה מצוותו, ואני לא הייתי עוברת מצוותיך, ותקבל ברצון את תפילתי ואת תחינתי שלא אמות מסיבת העיבור ומסיבת הלידה, והושיעני שתהא הלידה בנקל ובנחת ולא בצער ולא בקושי, ולא תהיה לי ולוולד שום נזק, כי אתה הקל המושיע".
	</ref> Rav Ovadia recommends waiting until after [[Simchat Torah]] so as not to invalidate the [[Etrog]].<ref>Chazon Ovadia (Succot pg 449), Yalkut Yosef (Kitzur SA OC 665:3). [http://munkatcherseforim.org/pdf/shonem/darke%20chaim%20veshulom.pdf The Darkei Chaim veShalom 796] also records the Munkatcher Rebbe as making the same recommendation but that the rebbe was unaware of any credible sources for the Segulah</ref>		</ref> Rav Ovadia recommends waiting until after [[Simchat Torah]] so as not to invalidate the [[Etrog]].<ref>Chazon Ovadia (Succot pg 449), Yalkut Yosef (Kitzur SA OC 665:3). [http://munkatcherseforim.org/pdf/shonem/darke%20chaim%20veshulom.pdf The Darkei Chaim veShalom 796] also records the Munkatcher Rebbe as making the same recommendation but that the rebbe was unaware of any credible sources for the Segulah</ref>

YitzchakSultan: /* Onset of Niddah before Birth */

2020-01-23T18:38:47Z

Onset of Niddah before Birth

← Older revision		Revision as of 18:38, 23 January 2020
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	121 in the name of Rav Shlomo Zalman Auerbach as being lenient.</ref>		121 in the name of Rav Shlomo Zalman Auerbach as being lenient.</ref>
	# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>		# If there’s no medical need for the baby or mother, many poskim forbid inducing labor early since it involves putting oneself in danger preemptively.<ref>Igrot Moshe YD 2:74, Taharat Habayit v. 2 p. 54</ref>
			# If the mucus plug falls out there is a major discussion in the poskim if that means that there was a petichat hakever or it is treated like a [[ketem]].<ref>Orot Hatahara 17:16 p. 411</ref>

	==Inducing Labor==		==Inducing Labor==