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13

In Igros Moshe YD 1:137, R' Moshe Feinstein writes that although at a very young age, the issues of hirhur and yetzer hara that generally rise with co-ed schools facilitating pubescent teenagers mixing with each other do not apply, nevertheless 'אין רוח חכמים נוחה מזה'. He deliberates whether this (for young children) is halachically forbidden due to ...


12

Aruch HaShulchan Orach Chayyim 551:11 (writing at the end of the nineteenth century CE) notes that two or three generations prior to his time the custom had changed (amongst the Jews of Lita) such that people wore shabbat clothes on Shabbat Chazon. He suggests that the reason for this change is that shabbat clothes had become noticeably different from ...


11

I don't know if it's the earliest but Kesubos 17a provides three examples of shtik. אמרו עליו על רבי יהודה בר אילעאי שהיה נוטל בד של הדס ומרקד לפני הכלה ואומר כלה נאה וחסודה רב שמואל בר רב יצחק מרקד אתלת With regard to the mitzva of bringing joy to the bride and groom, the Gemara relates: The Sages said about Rabbi Yehuda bar Elai that he would take ...


10

There is such an idea from the Arizal that if one wants a segulah for a good memory they should place snow on their forhead since the gematria for (שלג(333 is the same number value as the word( שכחה(333. Don't remember such a thing that it has to be first snow. I just found in the Segulas Yisrael this idea of first snow from the Kanfei Yonah


10

The Rav of Congregation Ahavas Israel, Passaic, NJ debunks the legend about this story here (edited). So the idea is a made-up story. Rabbi Yaakov Yisrael Kanievsky, known as The Steipler (1899–1985) was reported to have told a father of a woman who was having difficulty in finding a shidduch that the reason she was experiencing such difficulty ...


9

כִּי-אָז אֶהְפֹּךְ אֶל-עַמִּים, שָׂפָה בְרוּרָה, לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה, לְעָבְדוֹ שְׁכֶם אֶחָד. (צפניה ג:ט)‏ For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve Him with one consent. (Zefania 3:9) Yes, everyone should change. See R' Yosef Eliyahu Henkin (Edut LeYisrael 60), Igrot ...


9

Merely dancing next to a bonfire has nothing to do the ways of the Emorites, nor is it a form of fire worship, if the dancer(s) has/have no such intent. The question is based on a misunderstanding of the words of the Tosephta. המספק והמטפח והמרקד לשלהבת הרי זה מדרכי האמורי. "Dancing TO THE FLAME is following in the ways of the Emorites." The ...


9

Aruch HaShulchan 551:11 ודע שאצלינו יש שנים או שלושה דורות שאין נוהגין כמנהג הזה בשבת חזון, אלא לובשין כל בגדי שבת. וגדולי הדור שהיו אז הנהיגו כן, באמרם שזהו כמראים אבילות בשבת בפרהסיא. It is important to note that for the past two or three generations we have not been following this minhag [of wearing weekday clothing] on Shabbos Chazon, ...


8

As I wrote here, the Talmud states that Hashkiveinu is not an interruption between geulah and tefillah because since it was ordained by the Sages as part of the blessings for Keriat Shema it is as if it is an extended geulah. Berachot 4b דאי לא תימא הכי שחרית היכי מצי סמיך והא אמר רבי יוחנן בתחלה אומר ה׳ שפתי תפתח ולבסוף הוא אומר יהיו לרצון אמרי פי אלא ...


7

These are vey good questions and I do not have all the answers, but one thing I wish to clarify as this misconception is quite widespread: this custom was not invented by Hassidim. In fact, this custom predates chassidus and possibly dates back to the days of the rishonim. See for example Shut tashbatz part 3, 299, where he mentions a custom of קציצת הפיאות ...


7

The issue is discussed in detail by R' Hamburger in Volume 4 of his priceless series, Shorshei Minhag Ashkenaz, and a bit shorther, but in English in the kitzur edition. His main point is that in Ashkenaz most Jews became unfamiliar with the proper melody of Torah reading over the centuries (see Orach Chayim 61:24), so they didn't read it anymore aloud and ...


7

R Jason Weiner (senior rabbi at Cedars-Sinai hospital in Los Angeles), in his article Jewish Guidance on the Loss of a Baby or Fetus (Hakirah vol. 23) writes It is customary to give the baby or fetus a name that is somewhat uncommon (Minchat Shlomo 2:96(2); Nishmat Avraham, YD 263:5(14) (365 in 3rd ed.). R. Auerbach gives the examples of Metushelach ...


7

These differences are from my teimani friend who has been to both ashkenazi and sefardi Sedarim. • a seider plate isn’t used at the seider; rather the vegetables are set around the table, and the other foods are put in front of each person. • charoses is the only dip. • some have the youngest read Mah Nishtanah in Arabic (this is an older custom that ...


7

The earliest source for having a large Challah at a wedding is the Maasas Binyomin (d. 1620) There is a wide spread custom to distribute slices of the large challa to the friends of the Chosson and Kallah. Some say (Nittei Gavriel quotes Darkei Chaim p27, who heard this from R' Akiva Eiger) that this is based on the famous question posed at every marriage: '...


7

According to one opinion in the Midrash (Bereishis Rabbah 53:10), we do. וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל (בראשית כא, ח), רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר נִגְמַל מִיֵּצֶר הָרָע. רַבָּנָן אָמְרֵי נִגְמַל מֵחֲלָבוֹ. ”And the child grew up and was weaned” – R’ Hoshaya Rabbah said, “He was weaned from the evil inclination.” The Rabbis say, “He was ...


6

Bechadrei Chadorim mentions the reason is לקשט, המקור הוא להעלות את "ערכו" של התינוק ולהראות את חשיבותו למשפחתו. To adorn the child: The source is to enhance the value of the child and to show his importance to his family. Rav Daniel Cohen suggests the reason as: סיבת המנהג הינו תיקון לעגל הזהב , אשר בו הנשים סרבו לתת את תכשיטיהן והגברים ...


6

Eggs The Minhag to crack an egg on the head is a Kol Bo mentioned by the Beit Yosef and Rama (Yoreh Deah 352:4). Don't know about the pottery. מעצימין עיניו של מת; ואם נפתח פיו, קושרין לחייו. ופוקקין נקביו אחר שמדיחין אותו במיני בשמים. וגוזזין שערו. הגה: וצפרניו. ומדיחים אותו היטב בכל מקום, שיהא נקי מכל טומאה (בנימין זאב), וטחין ראשו בביצים טרופים בקליפתן,...


6

The Sefer Chasidim (siman 294) brings a source for this practice. Namely, that "tahor" is found three times in a passuk in Tanach that relates to the mitzvah of immersion. The p'sukim are: 1) Ezekiel 36:5 וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכָּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃ I will sprinkle clean ...


6

Here's a link to my "Celebrating the Exodus from Egypt in Egypt". (I am adding the text on request in case the link dies. My father was Sephardic and my mother was Mizrahi, so we were in both worlds.) http://www.hsje.org/mystory/maurice_m_mizrahi/CelebratingExodus2.html I was born and raised in Egypt during just about the worst period to be a Jew in Egypt....


6

Rabbi Yechezkel Abramsky, in his commentary 'Tosefta Chazon Yechezkel' on the Tosefta, explains that the manner in which one qualifies for 'the ways of the Emorites' would be by dancing in order to expedite the cooking process. שעושים דברים אלה למהר הבישול אי נמי לאיזה סימן אחר שהיה להם בזה They perform these dances in order to speed up that which ...


6

The Zohar that’s referred to is in Parashat Mishpatim 125a which talks about eating meat and milk בשעתא חדא, which can be understood as “within one hour of each other”.


6

The pamphlet makes a great case but it overstates it a bit. Yabia Omer 9:10 speaks for itself. Initially Rav Ovadia believed it was asur but seeing that the minhag of tremendous segments of klal yisrael including the most religious (see there for examples such as the Or Letzion and students in Radin) he was compelled to write his teshuva. He is adamantly ...


5

Thanks to all of the above commenters. A Bar Ilan search shows that the earliest mention of the day known as "Zos Chanukah" is in the Sefer Haminhagim of R' Isaac Tyrnau, 14th-15th century (Minhagim Chodesh Teves). It doesn't specifically mention forgiveness, but it does make it sound like it is some sort of significant day (here's a link to a 1591 ...


5

Presumably, R' Hoffman is referring to two mourning practices that the Talmud Bavli lists as required but that Tosafot discuss being no longer practiced in their time and place: covering one's face and overturning one's bed. The Talmud says in Mo'ed Katan 15a: אבל חייב בעטיפת הראש מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולא תעטה על שפם מכלל דכולי עלמא ...


5

The reason many prefer to make their own Kiddush rather than be yotzei from the host is because of the dictum מצוה בו יותר מבשלוחו - it is preferable to perform a Mitzvah personally [based on Kiddushin 41]. (Pri Megadim, MZ 207) Others disagree, and claim that the above principle doesn't apply, because hearing Kiddush is better than regular שליחות, because ...


5

The לוח דבר בעיתו explains (regarding Rosh Chodesh Iyar 5769) that the reason we don't announce בה"ב on Rosh Chodesh is that: אין מברכים את המתענים בה"ב בחדש ניסן או בשבת ר"ח, השבת הקרובה, כמו שנאמר (קהלת ז, יד) "בְּיוֹם טוֹבָה - הֱיֵה בְטוֹב", ומברכים בשבת שלאחריה.‏ I.e. In a time of good fortune, enjoy the good fortune (Koheles 7:14) - so we don't ...


5

This PDF file attributed to the teachings of R' Shlomo Aviner lists a couple of gedolim who practiced this, but doesn't give sources: Q: Is it permissible to turn one's back to the Kotel? A: It is permissible just as in a shul it is permissible to turn one's back to the Torah ark. When one leaves the Kotel, the custom is to walk backwards with his ...


5

From a Halachic perspective, this is not a concern, see this short article (Hebrew). For example, Rashba 1:167 says that only those practices also mentioned in the Gemara are subject to the prohibition of Darkei Haemori, and some have understood that this is the position of R' Yosef Karo in Shulchan Aruch, where he did not list the practices in the Tosefta, ...


4

A woman can be a kvater(in) if the physical layout of the location of the brit allows her to do without tzniut issues. The Rema in Shulchan Aruch YD 265:11 describes how a woman cannot be a sandak because of pritzut (licentiousness) therefore she is the kvater(in) and helps her husband by bringing the baby to the entrance of the synagogue and her husband ...


4

R' Herschel Schachter discusses this in his Haggadah*: *R' Schachter's Haggadah is compiled by Reb Allan Weissman


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