Many commentaries have offered explanations to this issue. Even if you disregard societal differences of modesty or niddah concerns, there are other possibilities. Here are a few:
Rachel was too young to arouse passion
ורחל היתה קטנה ואין לחוש לה. וזה ענין וישק יעקב לרחל
Rachel was young and so there was no concern [that she went ...
There's an Igros Moshe about it where Rabbi Moshe Feinstein makes absolutely clear that it is appropriate for one to hug and kiss one's wife (in a private setting) during any time of the month in which it is allowable. (If someone has a serious problem with premature ejaculation they should get therapy.)
Sefer Chasidim 923 says that if 2 Seforim fell on the ground, one should pick up both Seforim prior to kissing the first one.
Aruch Hashulchan Yore Deah 282:11 also mentions kissing a Sefer that fell on the floor.
Taamei Haminhagim - page 548 / קע"ז & page 549 says that since when we say Poseach Es Yadecha we are supposed to have in mind the Roshei Teivos פא"י and the Sofei Teivos חת"ך which are the Shaimos of Parnasa. Therfore we put our hands on the Tefilin at this point to show that we are only requesting Parnasa in order to be able to do Mitzvos.
Rabbi Moshe Isserlis (OC 149) writes:
ובמקומות שמצניעין אותו בהיכל, שהוא הארון בבהכ"נ, מצוה לכל מי שעוברת לפניו ללוותה עד לפני הארון שמכניסין אותה שם (ד"ע ומהרי"ל). וכן הגולל ילך אחר הס"ת עד לפני הארון, ועומד שם עד שיחזירו הספר תורה למקומה (הגה' מיימוני פ' י"ב מה"ת) וכן נוהגין במגביה הס"ת, כי הוא עיקר הגולל וכמו שנתבאר; ...
Pischei Teshuva Y.D. 184 #22 quotes the Even Shoham as saying that even though it is forbidden to cohabit with one's wife at the time of her expected menstruation (סמוך לוסתה),
מכל מקום מותרת לטבול אפילו בליל שבת אף שאין זקוק לה בעלה כיון דכל מיני קורבא שרי רק תשמיש אסור ושאר מיני קורבא נמי מצוה
...in any event, it is permissible for her to immerse, even on ...
In sefardi communities, it is very common for parents to kiss their children, and for men to kiss each other, e.g., as congratulations after an alyah laTorah. That surprised me and I had looked up the halacha.
R Ari Enkin writes here on the topic and explains it according to the Kaf Hachaim ruling
It is permitted, however, to kiss the hand of one's ...
The gemaroh in Kesubos daf 17 says that Rav Acha danced with the kallah on his shoulder. When the Chochomim asked if they were allowed to also? He answered - if she is like a beam in your eyes then you could do it too. But if not then certainly not. That was all only in those days when they were on a tremendously higher level then us today. Nowadays, ...
A practice appeared which was to touch the Tzitzis when saying והיה לכם לציצית וראיתם אותו. This is mentioned in the Tur Orach Chaim at the end of siman 61. Previously, in siman 24, he mentioned a Bal Haitur that explained the practice of people to gather together the strings and put them on their eyes, and rationalized, perhaps they do this because of ...
The whole point of the yichud room is to provide seclusion of sufficient duration so that the marriage could technically be consummated. Traditionally we don't do so, but you certainly could. And kissing is certainly not a problem.
Interesting side note - some traditions invert the order of the yichud room so that instead of taking place after the chuppah, ...
Rav Ari Enkin discusses both sides of the questions, but to see sources who allow it:
Nevertheless, it is permitted to kiss one's child in the synagogue if
necessary in order to calm him down after getting hurt, or the
like.[Rivevot Ephraim 2:61, Veharev Na;Shemot, Aleinu Leshabeiach p.579] One is also permitted to kiss one's child in order to make
The Shearim Metzuyanim Behalacha on the Kitzur Shulchan Aruch (חלק א - כג ס"ק א, מהדורה תשס"א) writes:
As is known, we are obligated to stand for the Sefer torah, and this
is learned from the obligation to stand for a torah scholar, for if we
stand for those who learn the the Torah, all the more we should stand
for the Torah itself. Rashi in Avoda ...
I think your earliest source would be a Gemara in Shabbos 12a:
תני דבי רבי ישמעאל יוצא אדם בתפילין בערב שבת עם חשיכה מאי טעמא כיון דאמר רבה בר רב הונא חייב אדם למשמש בתפילין כל שעה ושעה ק"ו מציץ מה ציץ שאין בו אלא אזכרה אחת אמרה תורה (שמות כח) והיה על מצחו תמיד שלא יסיח דעתו ממנו תפילין שיש בהן אזכרות הרבה על אחת כמה וכמה הלכך מידכר דכיר להו
BTW: The ...
Tanhuma Exodus 28, says that "all kisses are of tifluth, except for the kiss of parting, the kiss of honoring and the kiss of meeting."
the kiss of meeting is a permissable display of affection between close relavtives.
Here, the Torah, 29.10 is telling us that Ya'acov is being reminded of Rivkah when he sees Rachel. It repeats the phrase "his mother's ...
I will try to summarize some of the material quoted there:
Sefer Chasidim (255) Says one should not kiss his son in shul... He does not limit it to SMALL children.
Rav Kook in his Orach Mishpat (22) forbids kissing ANYONE in a shul. So too R' Ovadia Yosef in Yechave Daas (4:22).
Rav Shalom Meshash in Shemesh Umagen O.C. 1:39 Says that one may not ...
First of all, nowadays it is obvious that colds (and many other sicknesses) are transferred by shaking one's hand with someone who is sick and then kissing the hand. This fact is almost universally known (especially in places like Israel and the U.S.).
It is far from clear that the rabbi would be embarrassed, considering that it was obvious to the ...
My advice (which is practical, rather than halakhic) is to not shake his hand if it is obvious that he is unwell. The fact that he is coughing and sneezing means that it is obvious to him too, and he shouldn't have extended his hand in the first place. Now that he has, the only way to save face is to decline shaking it on the grounds that you have a cold. ...
We learn from Tamar's refusal to identify Yehudah outright that it would be better for a person to be exposed to a fiery furnace than for him to humiliate someone else in public: Sotah 10b;
Getting a cold is less of a problem than a fiery furnace so the first answer is to kiss your hand and hope avoiding embarrassing the Rav is a merit for you to avoid ...
R' Avraham Yosef (son of the late R' Ovadia Yosef) was asked this question.
He replied that there's no difference, and that the Ezras Nashim counts as the Shul and thus forbidden.
?האם מותר לתת נשיקה לחברה בבית הכנסת בעזרת נשים, כשאין ספר תורה בחוץ
בביהכ''נ לא מנשקים כדי להראות שאין חיבה כחיבת הקב''ה
the minhag to kiss the tefilin during ashrei is described by rabbi yaacov rakowski, z"l, in his book aruchat bat ami, p. 338, quotting orach chaim, 51:7. the simple reason, he says, is to prevent "hisach da'at" from wearing tefilin. verbis expressis r. rakowski makes connection to minhagei ashkenaz.
It appears not to be an issue if her mouth is empty from real food.
R Yair Spolter and R Shraga Simmons answer here (paraphrased)
Food that is not fit for human consumption is not considered food --
and for instance doesn't require a bracha (see Orach Chaim 202:2 with
Mishnah Berurah 19).
I also heard from my Rav that food that someone (say a baby) ...
The Talmud (Berachos 8b) mentions kissing the hand:
תניא אמר ר"ע בשלשה דברים אוהב אני את המדיים כשחותכין את הבשר אין
חותכין אלא על גבי השולחן כשנושקין אין נושקין אלא על גב היד וכשיועצין
אין יועצין אלא בשדה
It has been taught: R. Akiba says: For three things I like the Medes:
When they cut meat, they cut it only on the table; when they kiss,
Rav Ari Enkin describes
From the days of the Arizal, people had the custom of making and
wearing amulets with a Magen David. It was recommended that pregnant
women wear a Magen David as a segula for an easy childbirth. There are
also those who contend that the Magen David was actually the seal of
King Solomon which he used in order to control ...