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10

Human breastmilk is 100% kosher once it has left the woman's body (Shulchan Aruch YD 81:7). Furthermore, it is pareve, but shouldn't be cooked with meat to avoid issues of Marat Ayin (ibid. 87:4).


9

He is reciting Numbers 6:24-26 (he only gets through half of the last verse in that clip): The LORD bless thee, and keep thee; The LORD make His face to shine upon thee, and be gracious unto thee; The LORD lift up His countenance upon thee, and give thee peace. This is known as the Priestly Blessing and it is sometimes used when parents bless ...


8

"What is the best way to explain the concept of tzniut to a very young (say first grade) girl without explaining sexuality?" The same way you would explain the concept to anybody else: without explaining sexuality. To quote the esteemed R' Alex: This would have to begin with Micah 6:8: והצנע לכת עם א-להיך, "be tzanua in walking with your G-d" (this is ...


6

Actually Halacha forbids a hard Rod. The discussion in Hilchos Talmud Torah is a "retzua daka" - a thin strap - and nothing more, and if it doesn't work the first time, you don't try again.


5

The commandment of kibbud av v'eim does not apply to adoptive parents (Sotah 49a - right before the Mishna). However, there is a moral obligation of hakarat hatov (gratitude) which requires that the child honor his/her adoptive parents. (Source. The article states that "one must honor his/her adoptive parents as much as if they were the biological parents." ...


5

The Rivevos Ephraim 6:410:1 brings the psak of Rav Eliyashiv that one may hold a child during bentching. In Chelek 8:572:1 he was asked to explain the psak of Rav Elyashiv how its ok since there are achronim who hold by pisukei dizimrah one cannot hold anything so certainly by a doraisa one would have to avoid such a thing. Rav Ephraim Greenblatt(Rivevos ...


5

Kitzur Shlchan Aruch The Kitzur Shlchan Aruch in סימן פב - אסור העברה והוצאה מרשות לרשות explicitly forbids it. It's irrelevant if the child can already walk or not. סעיף י': הָאִשָּׁה מְדַדָּה אֶת בְּנָהּ אֲפִלּוּ בִּרְשׁוּת הָרַבִּים, וּבִלְבַד שֶׁלֹּא תִּגְרְרֵהוּ, אֶלָּא יְהֵא מַגְבִּיהַּ רַגְלוֹ הָאַחַת וְיַנִּיחַ הַשְּׁנִיָּה עַל הָאָרֶץ ...


5

This is from the Mishna Brurah 98:3 who quotes the Shla Hakodosh: ג) בניו הקטנים - בשל"ה קורא תגר על המביאים ילדים לבהכ"נ והיינו קטנים שעדיין לא הגיעו לחינוך מטעם כי הילדים משחקים ומרקדים בבהכ"נ ומחללים קדושת בהכ"נ וגם מבלבלים דעת המתפללים ועוד גם כי יזקינו לא יסוקו ממנהגם הרע אשר נתחנכו בילדותם להשתגע ולבזות קדושת בהכ"נ אבל כשהגיעו לחינוך אדרבה יביאנו אתו ...


5

First of all, as Double AA commented, לפניו is not exclusively male. In Hebrew, when referring to a group of males and females, the male form is used. That also applies when the reader is of unknown gender. The Chida (author of Birkei Yosef) wrote this several hundred years ago. In that time, it was not common for women or girls to come to shul at all. ...


4

Various shiurim and tapes have explained that a chalal is treated a a Yisroel and not a Levite. For example Rabbi Kaganoff gives the example of the son of a kohen who had married a divorcee had to perform a Pidyon Haben on his first born child. The shiurim that I have seen explain the reasoning behind this, but I do not have the explicit citations right ...


4

I recently read an interview with a daughter of Rav Ovadia Yosef ZT"L and during the interview she mentioned that her father Rav Ovadia always held a grandchild on his lap during bentching.


4

You might want to take him to the store to pick out his very own yarmulke. Now it is his choice and he is doing it because he wants to do it. And every day he wears it he is wearing his yarmulke that he picked out. I have found that it is always best to give children choices when the choices are limited to approved behaviors. Children thus feel empowered ...


4

A convert should not say Yizkor for his\her non-Jewish parents, for the simple reason that the text of Yizkor is specific to Jews (as we ask God to bind the soul of the deceased with those of their ancestors Abraham, Isaac, Jacob, Sarah, Rebecca, Rachel and Leah.) However, a convert may say a personal prayer in remembrance of his\her parents in place of the ...


4

Short answer from Rabbi Shlomo Aviner: Naming a Daughter after a Male Relative Q: I saw that Ha-Rav Shlomo Zalman Auerbach said that there is absolutely no reason to name a daughter after a male relative (Ve-Alehu Lo Yibul Volume 2, p. 142). And it is written in Shut Tzitz Eliezer (7:49 #13) that a strict person will refrain from doing so. ...


4

Let's assume you're far down as Cape Town at 33° 55′ 31″ S. Candle lighting on the first day of Chanuka (this year, 5775) at sunset would be at 19:55 and if you wait for night then it's at 20:25. However, one can light as early as Plag HaMincha which will be at 18:25 - that may be the simplest way to get the children involved - light as early as ...


4

How you phrase things will depend on the age of the child, but here are some points you can cover. I'm not a parent, but I've seen parents and teachers offer all of these and remember being told some of them when I was a child. Just because you didn't see something happen doesn't mean Hashem didn't do anything. Most of what Hashem does we don't see ...


3

Rabbi Noach Orlowek in his book on parenting, My Child My Disciple, says that it is forbidden to let a child cry, because it will affect his Emunah - he will learn that no one answers you when you cry. In a private conversation (which will remain private by leaving out information), the Mashgiach of a well-known Yeshiva, upon hearing this, said "When my son ...


3

There are several issues. When I learned about it, the main issues involve if the child was born Jewish or not. This is from memory and from knowing someone that it affected. If the child was born Jewish and if the biological father was Jewish, then he should be called by the biological father's name. If the child was born Jewish and the biological father ...


3

Songs have helped me, and the children like to catch on to the words. Also teaching them a little about what we are saying in the tefilla, in a way they will understand.


3

A child born to a Jewish mother is Jewish,1 and one born to a non-Jewish mother is not. This is determined at the time of birth, which is why infant conversions are sometimes done when a woman is in the process of conversion. Changes in the mother's status after the child is born are not relevant. One source for this is Kiddushin 66b (in the mishna at the ...


2

I heard from R' Kelemen that he asked R' Volve this question, and his response was that davening for the needs of one's children cannot be limited to the set times of prayer. It is necessary at every moment of child-rearing.


2

During some shiurim, our local rav told us that if one has Jewish biological parents, he is required to treat them with the proper respect and to sit shiva for them. I could not find my notes on the subject, so this is from memory only.


2

http://www.shtaygen.co.il/?CategoryID=817&ArticleID=7936 InParshas Lech Lecha - Braishis 15:15 it says that when Avraham will pass away ואתה תבוא אל אבותיך בשלום. Rashi explains that even though Terach was an idol worshipper it says come to your parent, since Terach repented prior to his death. The Marhasha was asked the following question when he was ...


2

The Tur indicates that a number of these apply to the woman (EH 25): Nidah - The woman would at least share responsibility. Shichrus - This applies if either spouse is intoxicated. Chatzufa - This applies specifically to a woman who verbally propositions her husband in an explicit manner. The Aruch HaShulchan (EH 25:9) mentions that m'riva refers to ...


2

Reishis Chachma, Shaar HaKedusha, Chapter 16, Shaar 4 seems to imply that all matters of thought and their effects in this area apply equally to the woman as to the man.


2

Generally, if the music is not for one's specific enjoyment, you can listen to the music. In your scenario, you are not the one listening to the music, anyway - your child is. And, s/he is not even listening for the enjoyment of the music, itself, anyway. Plus, there may even be more leniencies for a child below bar / bat Mitzvah, anyway. In summary, I ...


2

I am an active member of a Reform congregation and know a lot of converts through that channel. In addition, I've taken some training (from CCAR/HUC) designed to prepare lay people to assist with common synagogue tasks ("para-rabbinic", of a sort), and this training included conversion assistance. (Note: lay people do not make decisions in that area; ...


2

As I recall from when my children were the age you imply (40 years ago) I would cover my eyes and the child would imitate me by covering his or her own eyes. Since they were learning by saying it with me, it was part of teaching them. I do not recall a specific psak. It did not take long for them to learn what to do.


1

Maaseh shehaya. My chavrusa who's wife's name is Faigel wanted to name his daughter Faiga. Now, the Aruch Hashulchan already said they are two different names, Faigel which means bird in Yiddish and Faiga which is a fig. My chavrusa asked me to pose his situation to Reb Dovid Feinstein who I was going to see. Reb Dovid said not to name the child a similar ...


1

Technically speaking, the children of converts are non-Jewish and remain so unless they convert. Should the mother want to covert them when they are little, there's a procedure, which - IIRC - is reversible by the child when they turn Bat/Bar Mitzva (12 years old for girls, 13 years old for boys.) So there would seem no reason to raise these children as ...



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