16

OK. The reason is that according to halacha a hymen will regrow if ruptured before the age of three.1 For this reason, it is considered as if no sexual act has occurred as far as the girl's halachic status is concerned, to the extent that her status as a virgin has not changed. Hence, she (for example) is entitled to a minimum kesuba of 200 zuz, just as ...


15

TL;DR It is a misquote. It is talking about the age at which the girl converted, not the age at the time of the marriage. Regarding these sorts of misquotes in general, see this related question. Regarding the significance of the age of three, it refers to a legal technicality as explained in the final bullet point of this answer. Molesting a child, whether ...


12

As CharlesKoppelman said in the comments above, it is the custom of some Jewish people to prefer surrounding their children with only pure, kosher images, including those of animals. This is, as he said, not universal, nor even extremely common, AFAIK. I suggest you just ask the parents beforehand. They'll be glad to tell you :D Sources for the scholarly:...


10

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 ...


10

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 ...


9

The Shulchan Aruch (YD 345:3) writes: קטן המאבד עצמו לדעת, חשוב כשלא לדעת A minor who knowledgeably destroys himself is considered as if it was not done knowledgeably so it seems we would treat it like any other regular case of death.


9

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

The Rivevos Ephraim Chelek 8:564:1 was asked if one can blow bubbles from chewing gum(bazuka). He writes that making bubbles from soap was discussed in Shmiras Shabbas Kehilchasa perek 17:30 and says that one shouldn't make them. However, he writes that one shouldn't refrain a child from doing so,and the reason written in the name of Rav Shlomo Zalamn ...


7

My preferred method - tried when teaching both my sons their Bar Mitzva Parsha - is as follows. When the child makes an error, make them go back 2 - 3 words and restart correctly from there. This will help them correct the flow; otherwise they get used to saying the wrong thing - correcting it (or hearing you correct it) - and continuing. We learn this ...


7

Nitei Gavriel Taspores 2:1:2 says the source of those who do it at 2 is based on Braishis 21:8 "Vayigdal Hayeled" and Rashi says that was at 24 months. Also Shmuel-1 1:22.


7

The prophet Jeremiah (19:5) clearly identifies the baal as one of the gods to which the Caananites offered their children: וּבָנוּ אֶת בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל לִבִּי


7

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.


7

R Israel Isserlein was asked this question. Here is his response (Terumat HaDeshen #125): קטן בערב פסח, שרי להאכילו מצות או לאו?‏ תשובה: ייראה, דאם לא הגיע הקטן לכלל דעת כל כך שיודע ומבין מה שמספרים לו מניסים ונפלאות ביציאת מצרים, שרי להאכילו. ואף על פי דאסרו חכמים לגדול אכילת מצה בערב פסח מזמן איסור חמץ ואילך, וקיימא לן דלא ספינן בידיים איסור לקטן, הא חולק ...


6

The Shulchan Aruch (OC 657) rules that if a child knows how to wave the 4 species appropriately, his father must, because of the obligation of Chinuch -- education, arrange for him to have a set. The Biur Halacha (sv Katan) notes that this is true even if they are unable to recite the proper blessing. In sv Kedei, he says that "it is obvious that the set ...


6

Rama in Orach Chaim 470:2 says that a father fasts for a son who is a Bechor


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 ...


6

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 ...


6

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 ...


6

Shabbos laws can be very complicated and many activities that might seem innocent enough superficially can be potentially problematic, at a Rabbinic (d'rabanan), or even at a biblical level (d'orayta), which is why it is important to discuss potential activites first with a competent halachic authority. That said, there are e.g. prohibitions on creating ...


5

Shulchan Aruch (OC 560:4) states regarding the prohibition on wearing crowns after the destruction of the Temple: וכן גזרו על עטרות חתנים, שלא להניח כלל, ושלא יניח החתן בראשו שום כליל, שנאמר: הסר המצנפת והרם העטרה (יחזקאל כא, לא); וכן גזרו על עטרות הכלה, אם היא של כסף, אבל של גדיל מותר לכלה; ודוקא לחתן וכלה, אבל בשאר כל אנשים ונשים לא גזרו.‏ And so ...


5

Children in Halachah by Rabbi Simcha Bunim Cohen has a fourteen-page chapter devoted to the laws of yichud. Three quotations that answer your questions: A man may not be alone with a girl who is above three years of age; a woman is prohibited to be [sic] secluded with a boy over nine years of age. However, in the Hebrew footnote he cites Rav Moshe ...


5

Songs have helped me, and the children like to catch on to the words. Also teaching them a little about what we are saying in the tefilla, in a way they will understand.


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

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 in ...


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

Yes, indeed, even an infant becomes impure. The mishna in Taharos 3:8 says תינוק הנמצא בצד העיסה ובצק בידו רבי מאיר מטהר וחכמים מטמאין שדרכו של תינוק לטפח A child/infant found next to dough, and there is dough in the hand of the child/infant, R' Meir declares it pure and the Sages declare it impure, as it is the normal practice of a child to pat things. ...


5

A mitsva See Mishna Maccot chapter 2, 2: אַבָּא שָׁאוּל אוֹמֵר, מַה חֲטָבַת עֵצִים רְשׁוּת, יָצָא הָאָב הַמַּכֶּה אֶת בְּנוֹ {יא}, וְהָרַב הָרוֹדֶה אֶת תַּלְמִידוֹ, וּשְׁלִיחַ בֵּית דִּין {יב}: ‏ Bartenura: מַה חֲטָבַת עֵצִים רְשׁוּת. דְּאִי בָעֵי עָיֵיל לַחְטֹב וְאִי בָעֵי לֹא עָיֵיל: יָצָא הָאָב הָרוֹדֶה אֶת בְּנוֹ. דְּמִצְוָה קָא עֲבִיד:‏ Yqar ...


5

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: ...


4

In Sharei Teshuvah on Orach Chaim 448:15 he quotes Sh"ut Veshav Hakohen who concludes that Bdi'avad -especially by Chometz Derabanan- one could rely on those who say that a Koton is Koneh rental of property.


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