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10

Mishna Berura 660:1:3 says that when the Sefer Torah is on the Bimah those on the Mizrach (eastern wall) turn around to face the Torah their right side is now facing Tzafon (north) therfore they start in that direction.


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From page 10 of here: It is expressly stated in the Commentaries Bayith Hadash Beth Shmu'el on Shulchan Aruch Eben ha-Ezer 62, that the formula, "We will bless our G-d in whose abode is joy," is not to be recited at the Grace after a wedding feast [as it usually would be], if men and women are found together in one room-because there is no joy in ...


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I know my answer will make people angry, but whatever. When I was a child, weddings had separate dancing, no mechitzah. As I got older, bushes and plants were used to create a division between men and women on smaller dance floors. As I got even older, dance floors got larger, and giant 8-10 foot tall mechitzas were found in the middle of the wedding. And ...


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My local orthodox rabbi told us that on Simchas Torah, Korach jumps and yells "Moshe emes v'Toraso emes" in admission that he was wrong to rebel against Moshe Rabbeinu. In celebration of Korach's defeat, our rabbi jumps during the dancing in imitation of Korach on the words "Moshe emes v'Toraso emes". My conjecture is that throwing children is a natural ...


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Welcome to J.SE! The Talmud prescribes extra blessings to be said at any after-parties held several days after the wedding; if it's an "encore wedding" (as Miss Manners would say), that period is a few days shorter. But as for the dancing at the wedding itself, it's really a matter of taste decided by the people involved. My impression is the most common ...


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Dancing with one's spouse in public when they could touch each other in private: ill-advised. Shulchan Aruch warns against excess physical affection with one's wife in public. (In "Fiddler on the Roof", Tevye demands that the rabbi rule whether it is absolutely forbidden, and the rabbi hesitates; it's a "shouldn't." Some measure of privacy is called for in a ...


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I would like to add as I've heard from Rav Shimshon Pinkus zt'l and more recently by Rav Shmuel Dishon at the Totah Vodaas Annual Bain Hametzorim gathering as well as on Tisha B'av day at Ateres Chynka that most people think of a mechitza as an exclusionary measure. In truth however it is an inclusionary measure. The standard use of a mechitza is in Shul for ...


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According to R' Gil Student, touching affectionately during a slow dance would be forbidden biblically (according to the Rambam) or rabbinicaly (according to the Ramban). He says that there is also a ban on mixed dancing (even without touching) going back to the Maharam miRottenburg, and he says that R' Yehuda Henkin says that this ban is still in place he ...


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R. Nachum Rabinovitch (Siach Nachum, no. 40) addresses this question. Assuming that the congregation and the rabbi do not object, he says there is no halakhic problem with this, as long as the sefer Torah is treated with the respect due to it (from both men and women). However, it is also forbidden to cause machloket, such that if this will do so it would be ...


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Since nowadays no one is going to make a musical instrument on the spot - which was the reason for the original Gezeira not to dance and clap - the Biur Halacha 339:3 and Tosfos, Beitzah 30a says the Nohagim Lehakail. The Aruch HaShulchan 339:9 says that the original Rabbinical decree applied only to dance movements which required musical accompaniment, not ...


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In certain communities (like the Addas Yeshurun in Johannesburg; a Yekkishe minyan) only the Chazzan and those honored to carry the Sifrei Torah walk around the Bima on Simchas Torah. The only others moving around are the kids who are collecting candy in bags or buckets. The rest of the community remains in their seats; singing and handing out candy to the ...


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from Halachipedia: Tosfot (Beitzah 30a s.v. Tenan) writes that the gezerah of Chazal only applied then when they were experts in fixing musical instruments but it wouldn’t apply to us since we’re not experts in that area. The Bet Yosef 339:3 writes that the implication of all the poskim who simply copy the prohibition of the Mishna is that ...


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Yalqut Yosef states (in Se'if 5) that Simhhat Torah was not part of the Rabbinic decree (of not clapping/dancing) to safeguard against fixing tools. He states that, out of honor for the Torah, HaZa"L did not include Simhhat Torah celebrations in the decree.


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In the Sefer Halachos Yom Ha'Atzmaus V'Yom Yerushalayim page 334-340 the Rishon L'Tziyon HaRav Yitzchak Nissim says that all Minhagim of Aveilus are suspended for the day. Per Rav Shmuel Katz from the Rabanut Hareishis L'Yisroel it is permissible. ‏'יום המדינה' ה' אייר שחל בימי הספירה, שלפי דיני ישראל נוהגים בהם אבילות, יהא דינו כיום ל"ג בעומר, ולפי ...


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To avoid Kalos Rosh. http://www.jemsem.org/index.php?option=com_content&view=article&id=153&Itemid=54


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See p. 180 in this book. Hakafot on SImchat Torah was a relatively late addition done in the 16th century. One of the reasons mentioned in the source is that it is actually a supplication and extension of the prayer for rain. That is why we say Ana Hashem Hoshi'ah Na. Reason #2 on that page notes that the Hakafot use one of the last phrases in Halel. I am ...


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Everything done in a Beit Kenesset is modeled on the procedures as they were done in the Temple, "HaMikdash", in Jerusalem. That is why a synagogue is known as "Mikdash Me'at", a small Temple. In the Temple, when the first Kohen would enter in the morning to unlock the doors, they would turn to the right and proceed to go counter-clockwise around to unlock ...


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http://thefoundationstone.org/en/holidays/succot/1538-hallelsuccotmodesmovement.html The Hakafot of Simchat Torah are an expression of an enclosed world that is protected by the Torah. The Maharal explains that when you go into your Succah you are leaving one level of existence for another. Once a person has succeeded in leaving his physical world and ...


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Not voicing an opinion, just providing sources that it's impractical to allow women to dance with the Sefer Torah. See the Kitzur Shulchan Aruch סימן קנג - הלכות נדה that says: סעיף טז' אִשָּׁה נִדָּה, בִּימֵי רְאִיָתָהּ קֹדֶם יְמֵי לִבּוּנָהּ, נוֹהֲגִין שֶׁאֵינָהּ נִכְנֶסֶת לְבֵית הַכְּנֶסֶת וְאֵינָהּ מִתְפַּלֶּלֶת. אַךְ בַּיָמִים הַנּוֹרָאִים, ...


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One source is the Machzor Vitri chelek 2:496 (talmid of Rashi) at the end(last line). The custom brought was that the chosson and kallah would be danced around.It is not exactly like the mitzva tantz of today which is solely focused on the kallah.



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