Responsa sobre Deuteronómio 24:3
וּשְׂנֵאָהּ֮ הָאִ֣ישׁ הָאַחֲרוֹן֒ וְכָ֨תַב לָ֜הּ סֵ֤פֶר כְּרִיתֻת֙ וְנָתַ֣ן בְּיָדָ֔הּ וְשִׁלְּחָ֖הּ מִבֵּית֑וֹ א֣וֹ כִ֤י יָמוּת֙ הָאִ֣ישׁ הָאַחֲר֔וֹן אֲשֶׁר־לְקָחָ֥הּ ל֖וֹ לְאִשָּֽׁה׃
Y si la aborreciere aqueste último, <span class="x" onmousemove="Show('perush','Este es el <b>222do Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">y le escribiere carta de repudio</span>, y se la entregare en su mano, y la despidiere de su casa; ó si muriere el postrer hombre que la tomó para sí por mujer,
Noda BiYhudah I
Ergo, if a Jew then comes and blackens it again, that would be a case of double indecision (‘doubt’)208See the exceelent review by Rabbi Moshe Koppel שליט"א “Resolving Uncertainty: A Unified Overview of Rabbinic Methods” [email protected], where he writes:“Roughly, if a particular prohibition holds only if both conditions A and B hold, and in fact, both A and B are in doubt, then we can assume the prohibition does not hold.” There is a doubt if it definitively needs to be black and a doubt about applying a second coating.. In my humble opinion, that resolves the understanding of the Magen Avraham. Nonetheless, practically, my inclination is to be stricter, specifically to that of the Rambam who was the first opinion quotes there in the Evehn HaEzer, that obviously the halacha is as per Rav Akhai”- this is the end-quote from my journal on the Magen Avraham.
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