Tassel for women
Just a question, I don’t know if it’s been discussed recently, but is it permissible for a woman to wear a tzitzit from a hybrid?
The Rav, at the beginning of his commentary on the Safra, says that the act is reprehensible even for women who are exempt from the act (a smicha on a sacrifice).
And according to this, one should reflect on the erroneous opinion of the Rambam that a person who fulfills a mitzvah from the prophecy of Moses has some reward, meaning that he fulfills something in it, perhaps he will reject it (I have a weak example, if eating on the eve of Yom Kippur is a mitzvah from the Torah, then he can eat an organ from the animal there). What is the distinction? (Perhaps women are exempt while Gentiles are not obligated, but what does this mean?)
Where does he say he has some salary? Are you talking about Maimonides in the Epistle to the Romans? He doesn't say that there.
I see here https://www.betmidrash.org.il/index.php?title=%D7%92%D7%95%D7%99%D7%99%D7%9D_%D7%91%D7%A7%D7%99%D7%95%D7%9D_%D7%9E%D7%A6%D7%95%D7%95%D7%AA which wrote, among other things:
In the Mishnah on Terumot (39) it is said: “The contribution of the foreigner and the Hittite is a contribution, and their tithe is a tithe, and their holy offering is a holy offering”. And from this mishnah, Maimonides also drew support for his method, writing there in Pihamash: "Even though the Gentiles are not obligated by the mitzvot, if they have done anything of them, they have some reward, and this is our main point, and since they share with us in the reward, their actions in the mitzvot are valid."
I understand. As for the actual matter, I don't see his evidence, since specifically regarding donations there is apparently a special law regarding which conditions were divided in the case of a non-Jew's donation. For example, at the beginning of the second part of the Kiddushin, etc.
Why is the rule of doing something that is reprehensible relevant to the Seven Commandments of the Noahide? On the contrary, each of their commandments is so serious as to warrant death, and therefore, seemingly, specific proof is needed that the rule was also stated about it.
A Jew who eats an animal organ is not subject to death. Therefore, it is likely that a Gentile (perhaps just not good manners) dies not because he is not a sheep but because his life is cheaper than the life of a Jew.
Incidentally, in discussions about the little one who grew up, if there is a mitzvah for him in small things (as there in the column according to Tosafot) then perhaps the same applies to a Gentile who began to fast and then converted. I once saw something about this
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