People in general come for a consistent experience that they value.
Kids come either because they're forced or because it's something the family values. So unless you have a super-strong youth program that is itself a community within your community, you need to engage the families, not just the kids.
I see this problem in liberal congregations, which are ...
A boy at the age of 13, and a girl at the age of 12, who have fully matured according to halacha, (as explained in Rambam Sefer Nashim Hilcos Ishus perek 2) are considered adults according to halacha.
So as long as the kedushin and nissuin were done according to the basic guidelines, there is nothing others can do to break them up, other than getting the ...
R. Baruch HaLevi Epstein in Torah Temimah to Shemot 30 footnote 22 writes that according to the opinion which you cited that would exempt women from tefilat musaf (which he attributes to Besamim Rosh and subsequently R. Akiva Eger) and according to the many opinions that a young man from thirteen to twenty years of age was exempt from the obligation to ...
Why do teenagers do anything?
A few basic reasons:
Their parents make them.
They get to see their friends.
They get something out of the experience.
You're heading straight for #4 and asking, how can we make the experience more meaningful to youth so they'll want to come? While it's an excellent question, I think it's the wrong one.
If you get ...
If she is still having
relations with her husband at the time and is only one off relations G-d forbid with someone else we say in Sotah 27a and Shulchan Aruch even haezer 4,15:
אשה מזנה בניה כשרין רוב בעילות אחר הבעל
A woman who is adulterous under her husband, her children are Kosher as most of her relations are with her husband
If she is ...
Levirate marriage today would seem to be very rare today. Reason being it's virtually never done in the Ashkenazi world and while more acceptable in the Sefardi, it seems to rarely ever takes place.
From the "History" section in the Wikipedia entry on Yibbum:
By Talmudic times the practice of levirate marriage was deemed secondary in preference to ...
Is this indeed so, is there a Jewish law forbidding cutting a toddler's hair, or is this a merely an Ashkenazi custom?
There is no such a law! Halacha allows one to cut baby's hair on Chol HaMoed, for example.
See Shulchan Aruch in 531: 6 - סימן תקלא - דיני גלוח בחל המועד, for example.
ו: קָטָן מֻתָּר לְגַלֵּחַ בַּמּוֹעֵד, אֲפִלּוּ נוֹלַד קֹדֶם הָרֶגֶל;...
In practice, it would likely be considered forbidden for a child to help with building the Bais Hamikdash. This is due to the fact that their main 'job' is being educated, which supercedes almost everything, including building the Bais Hamikdash. And this is actally brought down explicitly in the Halacha, for example, Kitzur Shulchan Aruch 165:11:
The Netziv seems to indicate that it is stated this way, because it was a prelude to polygamy and rapid population expansion:
ובנות ילדו להם. בא הכתוב ליישב שלא יהי׳ מוקשה היאך אפשר שישא אדם א׳ הרבה נשים והרי א״כ תחסרנה נשים לכמה אנשים. מש״ה פי׳ הכתוב שרצון ההשגחה העליונה הי׳ בזה. מש״ה יולדו בנות הרבה יותר מבנים. באופן שהי׳ אפשר לכל זכר ליקח נשים הרבה
“Mr. Schwartz is a Jew that abides by halachah” and in this scenario wishes, (my first suggestion), to fulfill a derivative part of the mitzva of helping (load and unload) as explained at Torah.org.
The Sefer HaChinuch says that we learn from this mitzvah to have
compassion on others and try to help those who are suffering. When we
have mercy on ...
The short answer is that yes, a child receives Sechar, it's only a question of how much.
There are various sources outlined in this Olamot article (points 7-9), see there for details.
The Maharam Schick says that a Katan receives Sechar as an Eino Metzuveh Veoseh.
Rav Moshe Feinstein is unsure whether the Sechar received is as an Eino Metzuveh Veoseh or ...
A "chalal" would be the Jewish product of a Kohen and someone a Kohen can't marry, such as a divorcee or a convert.
If someone is not Jewish, however, there is no room for any other halachic category on them; if they convert, the only halachic category they bear is "convert." (Well okay they could be "Edomite" convert or "Ammonite" convert, but we don't ...
On wikipedia, it says,
Orthodox Jews in modern times have generally upheld the position of
Rabbeinu Tam and perform halizah rather than yibbum. Yemenite Jews,
though orthodox, practised yibbum until the en masse Aliyah of Jews to
Eretz Israel in the last century.
The relevant siman in the Tur is Even Ho'ezer 165, in which it shows that R' Yizchok ...
Although especially these extremely sensitive issues must be discussed with one's personal Rav, some mekoros on the topic are discussed here:
A question arises if the mother will experience severe mental distress
if the baby is born. Rabbi Waldenberg holds that abortion is not
murder at all, and that mental distress can be equated with physical
Various reasons why Ashkenazim do not name after a living person are given by Rabbi Simcha Cohen gives a set of answers. He points out that Nachor son of Terach was named after his (living) grandfather. He also points out at least one rav who was honored by having a baby named in his honor. One of the sources for this minhag can be seen in Sefer Chassidim ...
I believe that shlomo zalman Auerbach paskens that on an airplane one should not daven with a minyan, as it is preferable to daven alone then bother other people on the plane. It would seem to follow, that a person with a child who will be a bother to others in a minyan should rather daven alone.
Additionaly it seems clear that this is haosek bmitzvah Patur ...
Tosafos in Avoda Zara there s.v. Ein Ben David points out the contradiction between that statement and the gemara in Shabbos 30b which states that in the times of Moshiach women will birth 6 children at a time. Tosafos suggest that a new source of souls with new souls will come to be.
שמא י׳ל גוף חדש ונשמות חדשות יהיו.
He is translating the reason given (by Rashi in Nida 34a) and other locations.
In the original:
משום שלא יהא תינוק ישראל רגיל אצלו במשכב זכור:
Lit: “So that a Jewish child will not grow accustomed to being with him and engage in sodomy.”
I think the original means - based on the order of the words:
“So that a Jewish child will not grow accustomed ...
These poskim brought in an article sum up that children and even shotim (fools) can do mitzvos:
טורי אבן ראש השנה כח,א
ודאי ששוטה אינו מפוקע מכל המצוות כגוי, ואין ספק כי קיום מצוה אצלו ודאי יחשב למצוה גמורה, אלא מאחר שהוא שוטה א"כ מעשיו אינם נחשבים כלל ולכן מעשה מצוה שלו שאינו מצוה כלל, לכן הוא חייב לחזור ולאכול מצה כשחזר לשפיותו.
ולכאורה ניתן להביא ראיה ...
While I'm not sure that's entirely accurate, what you probably heard is something based on this quote in the Talmud, Yevamot 62a:
רב הונא אמר קיים משום דרב אסי דאמר רב אסי אין בן דוד בא עד שיכלו כל נשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף וגו' ורבי יוחנן אמר לא קיים פריה ורביה לשבת יצרה בעינן והא ליכא The Gemara clarifies the reasons for their ...
I don't think there's any good answer to your questions. But i will cite a few Jewish sources that deal with few of your issues.
Your problem with how the Torah can command to kill "all that breathes" is already dealt with by the Rishonim. In the letters of the Remah (26-27) we find that he asked his Rabbis in Lunel how the Torah can command us to kill all ...
I don't know for sure, but I am fairly sure we say Modeh Ani whenever we awake, not just in the morning. And we always wash our hands. At least that's how I was taught.
We should always thank Hashem whenever he restores our soul.
Perhaps this is close to what you are looking for... http://www.judaica-world.com/family-illustrated-tehillim-maroon.html
Published by the World Wide Tehillim Club an all-new Illustrated Family Tehillim has just been released.
For the first time ever, each perek of Tehillim is prefaced by a short paragraph consisting of a core message, background ...