באחרונים (המקנה וראש פינה) משמע שהי' פשיטא להו להקל בזה, וכן נראה מהטעם שהובאו ברש"י ובראשונים לענין אחותו, ולכן למעשה יש להתיר עכ"פ לפי פרטי דין אחותו, ואמנם בספרי שאלות ותשובות מזמנינו מצאתי כמה דעות בזה. מקורות: התשובה לשאלה זו תלויה ...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen
In the latter (Hamakana and Rosh Pina) it means that God made it easier for him, and it also seems from the reasons given in Rashi and in the former concerning his sister, therefore, in fact, ACP should be allowed according to the details of his sister's law, and indeed in question and answer books from our time I found several opinions on this.
Sources:
The answer to this question depends on whether the teaching that a son unites with his mother is a finished sermon and then here since it is not his mother it will be forbidden, or if he has an opinion and then here it will be permitted since it is practiced by his mother, and indeed one should say on the other hand Gisa Dafi' if it is a finished sermon mm in his mother Panuya Nima is correct, but this is not a dabamu aa mai ika to a mimer and it does not appear that they said their words to the chaplains, and more Dlagbi Aryot find that there are things that are not correct to be considered as a finished mother, Yaoi' Yavmot Daf Tzah aa, however there is a place to say on the other hand a gisa model If it is not a finished sermon, it should be prohibited, because in matters of marriage we find that there are things that are not suitable for consideration as his mother and 11, and apparently it turns out that it is a finished sermon. According to Rashi's opinion, that his sister is taught from a tkanta Danshi called 13 Delhalan etc. means that it is appropriate to permit a daurita from a sabra, and although in the case of his mother there is a rule that she is a daurita, but from his sister after the regulation of anchana 3 apparently we learn to permit his mother to convert, and here is what is written below in the words of the Makkanah in this), and the calculation of the things in the Gm' means that it is a finished sermon according to the words of the Gm', and
And ei' in Shu'at Bezal Hachacham 44 C. Yad who extended this tuba and brought several mm from Marshi (Kidoshin Pa 12 45 and Dar with his daughter) and Meiri (Kidoshin Pa 12) and Prisha (C. 22) SKA) and OAS (same SA) that it is a matter of detakif ytzaria according to the Hagm on the day of dela magri inish in her relatives and concluded that A to permit on the basis of this a dasma is gazach and the same, and what Rashi mentioned there The words of the Gam' Datkanta Danshi as 33 dela magri anishi in her relatives, the rai' rejected from there Dashma what dela magri inish in her relatives is only in a way that they judge them as definite relatives but in the case of magri in hu yitzhar, and with this last claim I do not understand his words, I am sure that the rules are an egg" They are according to reality, and the only reason for this is the regulation of the people of the 19th century. Each other in the manner of his mother, ready for everything.
And Ish who extended a great deal and tended to make it easier and mentioned there that in the matter of the halakhic halakhic halachah 37 skit we will be content with this, and also in the shunt Mishna halakhot Hiz 3 we are not satisfied with this and he made it much longer and tended to make it worse.
And whereas Dathan to this Yaoi' in Rosh Pina in Aha C. 22 what is said regarding the one who was sentenced for a privity with his sister Gabi Ma Damari' in the Gm at the same time they ruled on the privity Dafoya after the act of Amnon and Tamar etc. where they preceded the correction of the people of Kanha 3 was his sister as a rest Nuvaya, and his words require a Talmud Dam Hetam Kaimi' when his sister was left naked, so he was forbidden to David's court to decree a Nuvaya because of his sister's nakedness, and why else would he rule at all since the distinction of being a Nudity was forbidden before them, and especially the definition of Tamar and Amnon that is where his sister was from his father Tsa Dahari, daughter of Yaph Tavar, was a Damari' in the Sanhedrin 21 AA and in the Tos' Kiddoshin 22 AA, and she was permitted to sing, according to Hara Mizrahi A't in P. Shofitim 21 11.
And who in Rashi Sanhedrin 1111, and Radak Shmuel 2111 20 that David's daughter was the first to bring forth, and the PZ is truly condemned whether it is permissible to unite with Amnon or not (the main thing condemned in Rosh Pina there) is whether his sister Dagiot is lawful His sister is Dihadot, and if the head is Pina, learned Karshi Wardak A.K. understood in the raids that his dahut Dagiot is like his sister Dihadot for a single matter but not for the matter of marriage because of his sister from his father Eski' which is allowed as a masha in Yavmat Tzach and Shu'a Yod C. Rest (vaa "P there is an opinion in the Rama'a in the name of the OZ to forbid in the 23rd that the son was born in Judaism, but the simplicity is to allow it and I wrote about it in a different answer), and in this the rest of the difficulties on the head Pina are settled, for the sake of the uniqueness of his fear was not prohibited by the prohibition of pubic hair and only on the part of To permit that there is no suspect on his sister, the Lord is a place to permit and the OT excuses what is excused, and after an obstacle has occurred in a matter that is not a prohibition of nudity, they decree an exception also in a matter that is not a prohibition of nudity.
And I found in the mentioned answer books (in the shadow of wisdom and the Mishna Halkhot) that in the words of the Mkannah in the Kiddoshin Pa AB Shagak it is explained in the idea of the words that Amnon was his sister in the matter of Tiknta Danshi as the 3rd and not in the matter of a naked woman as if what I explained in the words of the head Pina above (and from the Mishna I also copied The opinion of the aforementioned Rashi Sanhedrin, after looking at his words internally, it seems that he understood in all his words that his sister's conversion is considered a matter of uniqueness, (we were from the beginning of his words that it is hard for Dakyon that David ruled for silence Damnon ak nima that ruled also for his mother Gamora ak "4, and there is no difficulty, after all his mother is his real mother, but Hazi' did not disagree with this, and also from the continuation of his words, that he came to settle that there was a stricter because it was not a complete virginity, (meaning thus he does not withdraw and is not afraid because it is not a complete virginity), and why did not Tefi settle From this, Desham is stricter since she is not his sister by law and not on behalf of her virginity, and also from the continuation of his words that the Yishuv rejected and brought evidence from a pervert 7 Model in 203 Shargilin 177 should be stricter in virginity, and why not the same as above here not only that she is not naked but she is not His sister included, and also what Demsaim the grantee, after Tkanta Danshi as 33, does not draw inish from her relatives and Ral Dehashta Sheri in his sister as Parshii [Sha'az Kai the grantee] ak then I will anoint you with a bodily form that he brought from Amnon and Tamar [according to It means that his sister was a convert who is the Rashi of the Sanhedrin and the above-mentioned Radak] that in this way the body of the Idna after Takneta Danchana 3 Shari), and it is true that in the books of the above-mentioned answers Mishka in the opinion of the Makana, and from the Mishnah the Laws there on the words of I didn't understand the reason.
And in the name of the AGM and the Grisha, I have heard to allow this, and the closing of the rumor means, that is, like his actual mother and not like the legal restrictions that his sister has, and the sla'ah in the sources of the things.
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