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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

Rabbi B'tzal'el Stern (B'tzel Hachochma volume 4 number 100) was asked whether a minor's siyum exempts an adult from taanis b'choros. He cites the Rambam (Hilchos Korban Pesach 5:7) as saying that someone who became an adult between Pesach and Pesach sheni need not offer the korban pesach sheni. The explanation of this Rambam is that, because the Torah says ...


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

As an example as to why Rabbi Akiva is used as the symbol of Bnei Akiva we have History Beginnings in Israel Bnei Akiva was established in Israel in 1929, as the youth movement of the Religious Zionist Mizrachi organisation, by Yechiel Eliash. The official founding date was set for Lag B’Omer 5689 (28th May 1929), a date associated with Rabbi ...


5

Rav Eliyashiv (Ashrei Ha'ish 69:12) held that a katan who makes a siyum and makes a celebratory meal is not considered a seudas mitzvah which would permit one to have meat and wine.


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 ...


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 ...


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

I was running a raffle (in which the participants did not pay to participate) and wanted to know if I could fix it for a certain person or category of people to not win. R' Tzvi Berkowitz told me that I could not. A Dayan from Lakewood told me that when I give out a ticket, I am giving away a zechus towards the possibility of getting the prize, and it is ...


2

maybe he was referring to this Sukkah 42a ... A MINOR WHO KNOWS HOW TO SHAKE THE [LULAB]. Our Rabbis taught, A minor who knows how to shake [the lulab] is subject to the obligation of the lulab; [if he knows how] to wrap himself [with the tallith] he is subject to the obligation of zizith; [if he knows how] to look after tefillin, his father must ...


1

Yes, It is a general principle in a milchemes-mitzva, a holy war, that one should wipe out the males, since it is presumed that they will grow up and take vengeance for the genocide of their parents. See the tract Toras Hamelech by Rabbi Ginsburg. As for the non-virginal women, it is not clear why they had to be killed. Perhaps it was unclear whether they ...


1

Moshe's command was to spare the maidens, (Bamidbar 31:18) but not the males. Since Moshe was an accepted prophet, there is a positive mitzvah to heed his words. The Gemara also brings up the idea (although it is not accepted) that a female convert 3 years and younger can marry a Kohen. Perhaps that has something to do with it? And our King David left no ...


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

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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