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9

Even if there's a decoration that completely covers the schach, if it's placed there merely for decoration, than it isn't a problem, provided that the decorations are within 4 tefachim of the schach (Gemara Sukka 10a, Shulchan Aruch O.C. 627:4) However, this is assuming that they have been placed there for the purpose of decorations, otherwise, even a small ...


8

There are two relevant segments of the idea of chillul Hashem. One discussion is the discussion of when it necessitates giving up your life. That has one set of standards, laid out in Hilchos Yesodei HaTorah 5:1-4. The other is the chillul Hashem of degrading the impression of Hashem and His followers. This is discussed in Yesodei HaTorah 5:10-11. ...


7

Nitei Gavriel Taspores 2:1:2 says the source of those who do it at 2 is based on Braishis 21:8 "Vayigdal Hayeled" and Rashi says that was at 24 months. Also Shmuel-1 1:22.


6

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 ...


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 ...


4

Aruch Hashulchan 695:18 writes: ויש להסתפק אם שלח לקטן אם יצא ונראה לעניות דעתי שיצא דהא לרעהו כתיב וגם קטן בכלל כדמוכח מקרא דכי יגוף שור איש את שור רעהו והנוגח שור של קטן חייב׃ One can be in doubt as to whether, if one sent [mishloach manos] to a minor, he has escaped [the hold of his obligation]. It seems to my humble opinion that he has escaped ...


4

O Ch 284 (4) starts with the words that someone under barmitzvah (age not specified) can say the maftir. The source is a gemoro in Megilo 23a.


4

Children in Halachah by Rabbi Simcha Bunim Cohen has a fourteen-page chapter devoted to the laws of yichud. Three quotations that answer your questions: A man may not be alone with a girl who is above three years of age; a woman is prohibited to be [sic] secluded with a boy over nine years of age. However, in the Hebrew footnote he cites Rav Moshe ...


4

It is indeed a problem to "give" the lulav to a minor for the reasons you have stated. Lending somebody a lulav does indeed mean that they have not performed the mitzvah as they must own it. However as a minor does not perform mitzvot anyway and you only give the lulav to him for practice, you can "lend" him the lulav so he can learn to perform the mitzvah ...


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

The age/status of minor calls forth a general rule but occasionally depends on the situation. The standard is that a boy is a minor before his 13th birthday, and a girl is a minor before her twelfth. The talmud explains some reasoning here (as rashi does on Erchin 13) and there are discussions of outlying examples testing the age vs. the reasoning, but ...


3

I did a bit of searching and came across this. It quotes from Reb Ovadia Yosef tz'l's sefer חזון עובדיה on פורים to the effect that you cannot give it to a non-Jew, since they are not included in רעהו. Perhaps the reasoning behind this is that since giving gifts in general (not for purposes of shalom) should be avoided: רמבם הלכות עכום פרק ' הלכה ד ...


3

regarding keriaha and availus for a mumar minor, the remoh yd 340 5 writes that they have a halocho of mumar


3

1) In this first scenario, since Ashkenazim cannot include a child for a zimun, then clearly even in this case he cannot use a child. But DinOnLine.org here brings a different scenario, and says: If an Ashkenazi child eats with two Sephardi men, the child can join the zimun and answer together with the men (Vezos Ha-Berachah p. 127). 2)With regard to ...


3

An answer to: Do they retain this status if they are seen outside of their halachic time, such as very late at night? See O Ch 674 (1) in the Remo who says אבל אחר שעבר זמן המצוה מותרים בהנאה - After the time of the mitzva it is permitted to have benefit from them.


2

Unfortunately, I once had to ask a shiala because my daughter had been discovered to have lice on the afternoon before Tisha b'Av, and the protocol is to launder all the clothes that might have come into contact and have lice or lice eggs on them. My own rabbi was out of town, so I called Rabbi Barry Fruendel of Kesher Israel Congregation in Washington, ...


2

the chasam sofer responsa YD 317 and 184 claims that regarding a gentile the time of gadlus is not connected to age rather to intelligence


2

As always, please consult your rabbi for a practical ruling. The Seridei Eish (2:8) defends the practice of women singing zemirot on Shabbat by citing the Sdei Chemed (Klalim, Maarechet Hakuf, 42) who quotes the Divrei Cheifetz who asserts that the Kol Isha prohibition does not apply to women singing Zemirot, because men do not derive pleasure from the ...


1

The chillul Hashem to give up your live is chillul Hashem is not the regular chillul Hashem -- see below. By the 4th graders, if they might cause a real chillul Hashem (not just PR for the Jewish community) they should not go to the museum (see the end of the halacha "One who could, however, escape and flee from under the power of a wicked king and fails to ...


1

In theory you could skip it altogether! Aryeh Frimer and others posit that it's a bad idea to have someone who can't lead the mandatory parts of prayers "lead services" for the optional parts -- those lines will get blurred quickly. They suggest the exception is chinuch (education) -- putting a ten-year-old boy up there for Anim Zemiros so that in 3 years ...


1

Generally everything a child owns a father owns, so the father is selling his own Chametz on Pesach. For someone without a father, ר"ל, a Katan has an אפוטרופס - a guardian appointed to him to deal with his property, and he can execute the sale. If there is no such guardian, or if he is unable to sell the Chametz, Rabbi Gedalia Felder discusses at some ...


1

The griz does not cite his source but it is the medrash rabba on shlach 23. The medrash as brought by the griz darshans that there were different groups to be dealt with. The group you mention were the ones who brought signs of adulthood but were not yet twenty, if they were involved in 'the eitza' they were punished, if they were not involved they were not. ...


1

Rabbi Moshe Eisemann in his book Of Parents and Penguins classifies the role of parents based on a Talmudic story in which Bartenura (wife of Rebbi Meir) tells him of the passing of their children with an analogy that a depositer came to take back his deposit. Based on this, Rabbi Eisemann develops the idea that the role of parents in Judaism is ...


1

The parent plays numerous roles and has numerous responsibilities. The general answer is that the parents must relay the principles of the Torah - meaning, the way to perform its laws as well as the ethical principles the Torah teaches, in short everything that is involved in becoming a Torah-observant Jewish person. This can be gleaned from numerous Torah ...


1

The Kaf Hachaim 694:12 writes that by matonos levyonim a minor works ,but shaloch Manos a minor does not work because he is not called reiyu. Regarding a non Jew ,I think it is safe to assume that he is definitely not called a reiyu.


1

The Ragatchover writes [citation needed] that a positive Mitzvah can have three aspects to it. The obligation to do it. The continued fulfillment of it The prohibition of stopping it Most Mitzvos have one or two of those aspects, but Circumcision has all three, which we can see from the following examples Someone born circumcised has to have a drop of ...


1

Yoram Bilu wrote the following: Two disparate hair-related practices appear to have converged in the haircutting ritual: the growing of ear-locks payoth - s.d.] and the shearing of the head hair. ... Ritual haircut, probably modeled on the Muslim custom of shaving male children's hair in saints' sanctuaries, was practiced by native Palestinian Jews ...



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