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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. ...


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

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.


5

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 ...


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

In terms of magic to begin with Rav Moshe Feinstein (Iggros Moshe YD 4:13.) Seems to allow it. But later versions of Iggros Moshe seem to indicate he was hesitant to issue a Heter. However, the Chochmas Adam (89:6) forbids the practice. Chochmas Adam writes, "...those badchanim (merrymakers) who perform achizas einayim at weddings are transgressing a ...


3

The Shulchan Aruch allows one to recite a b'rocha on behalf of a child: אורח חיים קסז/יט מי שאינו אוכל אינו יכול לברך ברכת המוציא להוציא האוכלים אבל לקטנים יכול לברך אף על פי שאינו אוכל עמהם כדי לחנכם במצות Orach Chaim 167:19 One who is not eating may not recite "ha-motzi", but if little ones are eating, one can bless even if not eating with them ...


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

This is actually a machlokes among the contemporary poskim. See Dose of Halacha: R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:81) holds that it is inappropriate for a child to lead anim zemiros. Nonetheless, R’ Shlomo Zalman Auerbach (12:96) held that a child may do so (See Ishei Yisrael 36:n196). Many shuls follow this, especially as they want to ...


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

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

This is a somewhat complex subject. For now, I can supply only a partial answer regarding the Cheresh (deaf - mute) from this interesting article. The original discussion seems to emanate from the first mishnah in Tractate Beitza. However, the article claims that the Chatam Sofer on Even HaEzer 2:2 posits that it is a Halacha l’Moshe Misinai. I don't have ...


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

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 Bruriah (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 stewardship, ...


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

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 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

This may be a bit of a stretch, but consider Shulchan Arukh YD 391:1 אבל אסור בשמחה; לפיכך לא יקח תנוק בחיקו כל שבעה, שמא יבא לידי שחוק.‏ A mourner is prohibited in "happiness"; therefore he should not take a baby in his bosom all seven days lest he come to playfulness. This seems like an "actual halacha". The age of the "תנוק baby" is not ...


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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