Dose of Halacha

Question: I find it difficult to wait until after shul to hear kiddush. Can I eat before davening ? Answer: Rambam (Shabbos 29:10) and Shulchan Aruch (OC 289:1) write that one is not allowed to eat anything before kiddush . Ra’avad disagrees, as one has already recited kiddush the previous night (See Magen Avraham OC 289:1). Some chassidim (See Igros Kodesh 10 p326) rely on this Ra’avad, and eat a light breakfast before shacharis to better enable them to daven. R’ Ben Zion Abba Shaul, (Ohr Letzion 2:7:8) however, writes that it would be preferable to stay home and daven rather than eat before going to shul . While one mustn’t eat a meal before davening , the Shulchan Aruch allows one to have a drink of water as one isn’t obligated to make kiddush until after davening . The Kaf Hachaim (OC 289:16) extends this to tea and coffee, etc. R’ Moshe Feinstein (Igros Moshe OC 2:26) writes, however, that one who must eat for health reasons before shacharis , must recite kiddush ...

Question: Do I need to tovel my new toaster? Answer: There is a machlokes as to whether electrical items require tevila altogether. R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:450) quotes a view (see Chelkas Yaakov 1:126) that when electrical items are plugged in, they are considered mechubar lekarka, attached to the ground, and therefore exempt from tevila,  though he disagrees (see too Minchas Yitzchak 2:72 and Shevet Halevi YD 2:57:3). Although the bread is fully baked before it goes into the toaster, the Aruch Hashulchan (YD 120:35) writes that as such kelim come into contact with food, they require tevila with a  beracha . R’ Moshe Feinstein (Igros Moshe YD 3:24), however, writes that as the bread is fully baked before it goes in, the toaster may be used without tevila. Elsewhere, (YD 1:57-58) he writes that while (other) electrical items require tevila, it is sufficient to tovel just the parts that come into contact with food. The electric parts – even ...

Question: Is it okay to make kiddush on whisky or beer? Answer: Certainly on Friday night, when  kiddush  is d’oraisa , one must make kiddush on wine (or grape juice). If one has no wine, one must recite  kiddush  over his challa (Shulchan Aruch OC 272:9). On Shabbos morning, when  kiddush  is d’rabannan , the rules are relaxed somewhat: The Shulchan Aruch (OC 289:2) writes that when one  doesn't  have wine one may use Chamar Medinah, popular beverages . This includes whisky and other liquors (See Igros Moshe OC 2:75). While the Shulchan Aruch (OC 272:9) includes beer in this category, the Mishna Berura (272:24) writes that this only applies where beer is commonly drunk (See Machazeh Eliyahu 34 regarding tea and coffee). Even when wine is available, many have the custom to recite  kiddush  on a shot of whisky. While some Poskim (Mateh Ephraim 625:99, Minchas Yitzchak 10:22) defend this practice, others (see Aruch Ha...

Question: How can I pay my babysitter for working on Shabbos? Answer:  The Mishna Berura (306:16) writes that chazal forbade one from getting paid for services performed on Shabbos as they were worried that people would inadvertently do business on Shabbos. As paying one will cause them to transgress, one is forbidden to pay another, too (ibid 306:21). R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 28:68) writes that one who received money would never be allowed to benefit from it. Quoting R’ Chaim Soloveitchik, he writes (28:n110) that if one worked on Shabbos intending to get paid, that work is forbidden, too. Ideally, one should ask their babysitter to do some work for them during the week, and pay them for that work and their Shabbos babysitting as a single unit, rather than per hour (Shulchan Aruch OC 306:4). R’ Shlomo Zalman Auerbach held that this extra work must be something for which one would normally pay another to do (Shemiras Shabbos Kehilchasa 28:66, n...

Question: May one play Scrabble on Shabbos? Answer: There are a few potential issues with playing Scrabble on Shabbos. The first is whether forming the letters into words is considered kesiva, writing (and mechika, erasing, when breaking up words). The Levush (340:4) writes that one mustn’t open or close a book on Shabbos if there are words stamped on the edges of its pages. Doing so will form or erase the words, which may be forbidden midoraisa! Likewise, putting letters together to form a word in a game is forbidden. The Machtzis Hashekel (340:6) extends this prohibition to picture jigsaws, as one mustn’t create or ruin a picture. The Taz (OC 340:2) disagrees, comparing opening and closing a book to opening and closing a door which isn’t considered building or destroying. While we don’t Pasken like the Levush, the Mishna Berura (340:17) writes that one should avoid such books if possible. R’ Tzvi Pesach Frank (Har Tzvi – Tel Harim, Koseiv 4) argues that the Levush onl...

Question:  I see different people lighting their menora at different times. What is the optimum time? Answer:  The Gemara (Shabbos 21b) writes that the proper time for lighting the Chanuka light is at shekia, the setting of the sun. There is a considerable range of opinions regarding exactly what this means. According to Rambam (Chanuka 4:5) this means the beginning of shekia . Thus, the Vilna Gaon (Biur Hagra OC 672:1) writes that one should light at sunset while the Rema (Darkei Moshe OC 672:4) writes that the Maharil would light just after sunset. Other poskim however, write that the Gemara refers to the end of the process of the sun setting, tzeis hakochavim . The Mordechai (Shabbos 455) writes that one should wait until tzeis to light as candles are more noticeable during the night. The Tur and Shulchan Aruch (OC 672:1) rule like the Mordechai (See Rosh, Shabbos 2:3; Tosafos, Menachos 20b; Bach OC 672:1; Magen Avraham OC 672:1). The Mishna Berura (672:1;...

Question: When should we light our menora before and after Shabbos? Answer: The Shulchan Aruch (OC 679:1) writes that as one accepts Shabbos by lighting the Shabbos candles, one must light the Chanuka candles first. The Magen Avraham (679:1) and Mishna Berura (679:1), however, point out that this isn’t necessarily the case with men who light Shabbos candles. The Rema adds that even though this means that they are lighting the menora before shekia , one still recites the berachos. While the Magen Avraham (679:1) and Mishna Berura (679:2) write one can light the menora from plag hamincha, one and a quarter halachic hours before nacht, R’ Moshe Sternbuch (Moadim Uzemanim 2:152) writes that one should not light more than half an hour before shekia (See Igros Moshe OC 4:62). The Mishna Berura (ibid.; Biur Halacha 672:1) writes that one must fill one’s menora with enough oil or large enough candles to last for half an hour after   tzeis, nightfall. The Mishna Berura (...

Much has been written about the significance of the four letters on the Dreidel, from ש מונה נ רות, ה לל ג מור (‘8 lights, complete Hallel’ - the Mitzvos of Chanuka) to it referring to the four exiles and their being the same Gematria as משיח . The Bnei Yissachar ( R’ Tzvi Elimelech of Dinov 1783-1841) points out that while the Purim Gragger is spun from the bottom, the dreidel is spun from the top. While the Purim events were orchestrated by Esther and Mordechai ‘down below’ (Hashem was hidden ), the Chanuka story clearly came from above. We spin the dreidel to remind us that the miracles of winning the war and the oil lasting for eight days were clearly orchestrated by Hashem above.   Many of us are familiar with the legend of the dreidel. Jewish students had a dreidel prepared in case they were approached by the Greeks whilst learning Torah. Long before any Jewish reference to the dreidel (first published in Minhagei Yeshurun, 1890), however, the Germans played teetotum,...

Question: I see that some local Kashrus authorities don’t sell mezonos bread. Why is this? Answer: The Gemara (Berachos 42a) writes that one recites mezonos before eating pas haba b’kisnin. It isn’t clear, however, what this includes. The Shulchan Aruch (OC 168:7) writes that one recites mezonos on bread that is baked with honey, milk or fruit juice providing that one can taste the difference between normal bread. The Rema writes that one would only recite mezonos on such bread if it also contains a significant amount of juice or spices (see Taz 168:7; Darchei Moshe 20). The Mishna Berura (168:33) paskens that this liquid needs to be the primary ingredient and one would have to be able to taste the difference in the bread. Accordingly, one would have to wash and recite hamotzi on regular mezonos bread which tastes similar to regular bread (See The Laws of B’rachos p254). Many quote the Da’as Torah (168:7) as allowing one to recite mezonos (and not having to wash and bentsch...

Question: I am invited to a Shabbos Sheva Brachos in an area where there is an Eruv. Can I bring a gift on Shabbos? Answer: When one gives a present, the item transfers ownership which is akin to a transaction. Therefore, one is generally forbidden to give others presents on Shabbos (Mishna Berura 306:33). One may give a present that may be used on Shabbos, such as food. One who receives a bottle of wine, for example, is not obligated to open it that day. The Shulchan Aruch (OC 323:7; Mishna Berura 323:34) allows one to give a new dish that requires tevila to a gentile on Shabbos and subsequently borrow it off him, thus permitting the dish for use. Likewise, the Beis Yosef (OC 527) allows one to give a gift on Shabbos if it will be used for mitzva purposes. This is the basis for allowing one to give their lulav and esrog to another as a gift on the first day (or 2) of Sukkos. The Magen Avraham (OC 306:15) question the practice of giving presents to a chassan who delivers ...

Question: What’s the best way to wash one’s hands before eating bread when travelling? Answer: The Shulchan Aruch (OC 159:7) writes that one must actually pour the water over one’s hands, koach gavra. Just holding one’s hands under a running tap would not suffice (See Mishna Berura 159:60). R’ Eliezer Waldenberg (Tzitz Eliezer 8:7) writes that if one doesn’t have access to a cup, one can open and close the tap a few times, as bedieved this counts as koach gavra (See Mishna Berura 160: 64).   R' Yitzchak Yaakov  Weiss (Minchas Yitzchak 4:21) disagrees, as the pipe cannot act as a keli. R’ Moshe Feinstein (Igros Moshe EH 1:114) writes that one should not wash one’s hands in a toilet room, though  R’ Yitzchak Yaakov  Weiss (Minchas Yitzchak 1:60) writes that when that is the only water available, one should wash his hands there, though they should come out before drying them. If possible, one should fill up the cup and take it outside the room. One can...

Question:  What  beracha  does one recite on chocolate-covered nuts and raisins? Answer:  The Shaarei Teshuva (202:19) states that one says  shehakol  before consuming chocolate. However, R’ Gavriel Krausz (Mekor Haberacha   21) clarifies that in those times, chocolate was only available in liquid form as a beverage, not in a solid state. R’ Shlomo Zalman Auerbach (Minchas Shlomo 1:91:2) compares chocolate to finely ground spices. While these spices are no longer identifiable, their  beracha  remains the same. Similarly, one recites  haeitz  on chocolate, even if it contains more sugar than cocoa bean (see Mishna Berura 202:76, 203:12). R’ Gavriel Krausz writes that while the correct  beracha  appears to be  haeitz,  the prevailing  minhag  is nevertheless to recite  shehakol  (see Shevet Halevi 7:27; Teshuvos Vehanhagos 1:187). The Shulchan Aruch (OC 212:1) rules that when...

The Gemara (Pesachim 100b) writes that the Chazan recites Kiddush in Shul on Friday night for the guests who would stay in the Shul. As nowadays, guests don’t typically eat their Shabbos meals in the Shul, the Tur (OC 269) writes that this custom no longer applies. Rambam (Shut Harambam 37) however, writes that although the reasoning may no longer apply, we shouldn’t abandon a  takana  of the Rabbis. The Beis Yosef (OC 269) quotes a few Rishonim who defend the practice, yet  paskens like the Tur that one shouldn’t. The Tashbetz (quoted by his sons in Shut Yachin Uboaz 1:118) held that one shouldn’t even answer Amen to Kiddush in Shul as there is a  safek  of a  bracha levatala. Nonetheless, the Mishna Berura (269:5) writes that   the accepted  minhag  is for the Chazan to recite it. R’ Ovadia Yosef (Yalkut Yosef 269:2) writes that a Shul that doesn’t usually say it should change their custom if there is anyone in Shul that won’t otherwise ...

While Rambam (Melachim 5:12) writes that it is forbidden to leave Eretz Yisrael, nonetheless he does not include it in his list of 613 Mitzvos. Some explain that Rambam only holds that this Mitzva is Derabanan, while others (Megilas Esther) hold that this Mitzva applied specifically when Yehoshua conquered the land. Ramban (Hasagos HaRamban 4, Bemidbar 35:53) disagrees with Rambam, and writes that certainly living in Eretz Yisrael is a Mitzva today. The Pischei Teshuva (EH 75:6) p askens like Ramban, and quoting the Sifrei (Re’eh 28), writes that the Mitzva to move to Eretz Yisrael is equal to all other Mitzvos. (See Igros Chazon Ish, 1:175 and Yechave Daas 4:49) R’ Moshe Feinstein (Igros Moshe EH 1:102) wrote that while most authorities agree with Ramban, it is a Mitzva Kiyumis rather than a Mitzva Chiyuvis, optional (like tzitzis) rather than obligatory. While Rambam writes that one mustn’t leave Israel, he doesn’t write that one must move there. R’ Moshe quotes Rabbenu Chaim C...

Question: When’s the best time to recite Kiddush Levana? Answer:  According to Rabbeinu Yona (Berachos 21a) one must wait two or three days after the molad , when the moon has begun to show a little light, before one can recite kiddush levana. While the Beis Yosef (OC 426) writes that for Kabbalistic reasons one should not recite kiddush levana until seven days have passed, the Mishna Berura (426:20; Shaar Hatziyun 426:18) writes that most acharonim disagree and hold that one may recite it after the third day. The Shulchan Aruch (OC 426:2) follows the teaching of Maseches Sofrim (19:10) that one must only recite kiddush levana on motzaei Shabbos while one is still dressed in their Shabbos best. The Rema concurs, but adds that if one did not manage to recite kiddush levana on motzaei Shabbos, they should don their Shabbos clothes before reciting it during the week. Nonetheless, the Mishna Berura (ibid.) notes that many acharonim including the Vilna Gaon maintained that one ...

Question: Am I allowed to dispose of divrei Torah sheets such as these? Answer: The Gemara (Makkos 22a) writes that one who destroys one of the sheimos, names of Hashem, has transgressed the negative commandment of You shall not do this to Hashem your God. (Devarim 12:4) Rambam takes this a step further and writes (Yesoidey Hatorah 6:8) that one must never burn or destroy Torah writings (except for those written by a heretic, etc.) The Netziv (Meshiv Davar 1:80) limits this prohibition to materials that were written to last. Thus, one would be allowed to dispose of one’s rough notes. Based on this, R’ Yitzchok Yaakov Weiss (Minchas Yitzchak 1:17) permits disposing of newspapers that contain Divrei Torah. R’  Shmuel  Wosner (Shevet Halevi 5:162) however, writes that they require burial. R’ Moshe Feinstein (Igros Moshe OC 4:39) writes that often too much is printed, especially in school settings, which just compounds the problem. He writes that if the g edolim in Eret...

Question:  Am I allowed to make a sign on my computer on chol hamoed to advertise a shiur ?   Answer: The Mishna (Moed Katan 11a) teaches us that ma’aseh uman (the work of a craftsman) must not be performed on behalf of an individual on chol hamoed . Only ma’aseh hedyot (the work of an ordinary person) that is necessary for that chag is allowed. Rambam (Yom Tov 7:14) writes that personal letters are considered ma’aseh hedyot and so may be written, though the Rema (OC 545:1; 5) adds that one should do so in an unusual manner. Thus, the Magen Avraham (545:21) suggests writing the first line on a slant, while the Mishna Berura (Shaar Hatziun 545:8) writes that one can write in a different script. He emphasises (Biur Halacha 545:1), however, that one should only write when absolutely necessary. R’ Moshe Sternbuch (Moadim Uzmanim 4:301) considers printing to be ma'aseh uman and therefore assur. Nonetheless, the Eshel Avraham (545:7) writes that while using stamps...

Question: I am going on a family outing on Chol Hamoed. Do I need to ensure that I eat in a Sukka? Answer:   The Gemara in Sukka (26a) teaches us that one is exempt from eating and sleeping in a Sukka while travelling because teishvu kaein taduru, one doesn’t alter one’s normal living habits in order to live in a Sukka. Rashi explains that just as during the rest of the year living at home does not prevent one for travelling on a business trip, so too one may make a business trip (over Chol Hamoed). The Shulchan Aruch (OC 640:8) paskens like the Gemara, though the Rema adds that debt collectors travelling to villages which don’t have a Sukka will be blessed if they are particular to return home each night. The Mishna Berura (260:40-45 and Biur Halacha) explains that one should look for a Sukka. If there isn’t one around one doesn’t need to go to the bother of building one just for a night, though should for a longer stay. R’ Moshe Feinstein (Igros Moshe OC 3:93) qualifies ...

Question:   May one learn during   chazaras hashatz ? Answer: The Gemara (Rosh Hashana 34b) teaches that the chazzan repeats the amida to enable those unfamiliar with the text to fulfil their obligation of tefilla . This enactment, established by the sages, applies even if everyone present is capable of davening independently. Accordingly, the Shulchan Aruch (OC 124:1; 3) rules that the chazzan must repeat the amida aloud to ensure that everyone, especially those unable to recite it themselves, can fulfil their obligation. While most people today are capable of davening on their own, the Kaf Hachaim (OC 124:2) emphasises that chazaras hashatz holds even greater significance than the silent amida . The Mishna Berura (124:17) rules that one must not recite other tefillos or engage in learning during chazaras hashatz , even if they continue answering ‘ amen’ . This restriction aims to prevent others from mistakenly thinking that speaking or learning during this tim...

The Rema (OC 583:2) writes that many have the custom to avoid eating nuts on Rosh Hashana. One reason for this is because אגוז is the same gematria as חט , sin (minus the א – the way it is spelled in Talmud Yerushalmi). Similar to the various simanim we eat on Rosh Hashana, we want to remind – and inspire - ourselves to do teshuva as one eats – or avoids - these special foods (Matei Ephraim 583:2). Thus, many avoid bitter foods. While many avoid nuts throughout the aseres yemei teshuva , there doesn’t seem to be any source for this. R’ Shmuel Kamenetsky (quoted in Kovetz Halachos: Yomim Noraim) holds that while one may eat food with nuts mixed or baked in, they should not be recognizable. (Thus, smooth peanut butter may be consumed, though chunky peanut butter should be avoided.) While this is an ashkenazic minhag , some Poskim point out that the Maharam Mi’Rottenburg used to eat nuts on Rosh Hashana. The Mishna Berura (583:5) writes that while some are particular not to pic...

Question: Am I allowed to open post that arrives on Shabbos? Answer:   The Shulchan Aruch (OC 314:1) writes that one may crack open a barrel on Shabbos to get to the food inside. While the Mishna Berura (314:25) allows opening a container to access the food inside, he writes (340:41; Biur Halacha 340:14) that one mustn’t open a sealed letter on Shabbos as the envelope becomes a usable kli , though one may ask a non-Jewish person to do so if absolutely necessary. R’ Moshe Feinstein (Igros Moshe OC 5:21:5) also forbids opening post nowadays, writing that with modern day communication, it’s difficult to say that regular post is so important. While one may read a personal letter, especially if it contains Shabbos related material (such as a devar Torah ), one must not read any business correspondence on Shabbos. Bills, etc. are therefore muktza , irrespective as to whether they arrived on Shabbos or before. Such post is muktza on Shabbos (Mishna Berura 307:56; Igros Moshe ibid.),...

Question: I've seen some people fold their tallis on Shabbos, while some just stuff it into their  tallis bag. What's the halacha ? Answer:  The Gemara (Shabbos 113a) teaches that folding clothing on Shabbos is only permitted if the following five conditions are met: 1) It will be worn again on Shabbos, 2) No one assists in folding it, 3) It hasn’t been washed since its last use, 4) it is white, and 5) they have no other to wear. The Shulchan Aruch (OC 302:3) adds that one may, however, fold something providing that it isn’t folded on its original crease. Nonetheless, the Mishna Berura (302:19) writes that though it is permitted even if it won’t be worn again that day, ideally one should be stringent and avoid folding it. The Aruch Hashulchan (OC 302:12) explains that there are two different reasons for the prohibition: Rambam (Shabbos 22:22) writes that folding is being mesaken , fixing the garment, while the Raavad (Shabbos 23:7) holds that folding is a  ...

Question: I learned as a child that one should only recite the beracha upon seeing lightning if they have also heard thunder. Is there any basis to this? Answer: The Gemara (Berachos 59a) teaches that there are two berachos to be recited upon seeing lightning and hearing thunder though there is a machlokes as to which beracha should be recited for each. Tosafos (Berachos 59a) write that one recites either she’kocho ugvuraso malei olam or oseh ma’ase bereishis while Raavad (Berachos 10:14) writes that one should recite both berachos. The Taz (OC 227:1) and Mishna Berura (227:5) write that the minhag is to recite she’kocho ugvuraso malei olam when hearing thunder and oseh ma’ase bereishis when seeing lightning (which better demonstrates Hashem’s might). S ome people do not recite a beracha after lightning until they hear thunder, too, though this practice is wrong, as the beracha must be recited toch kedei dibbur, within a couple of seconds (ibid. 227:12). If one sees ...

Question : I have noticed that certain Scotch whiskies now have a hechsher on them. Does whisky need a hechsher? Answer : The poskim agree that ordinary Scotch whisky (whether single malt or blended) which has no mention of any wine casks is perfectly Kosher. The question arises when whisky has been matured in wine casks, such as the Macallan Sherry Oak. R’ Moshe Feinstein famously addresses this issue in 2 responsa: Igros Moshe YD 1:62-63. While the Shulchan Aruch (YD 134:13) forbids drinking a gentile’s beverage when it is customary to add non-Kosher wine to it, R’ Moshe follows the more lenient Rema. Providing the wine is nullified against 6 parts whisky (as opposed to the usual 1:60 ratio), the wine is Kosher. While R’ Moshe advises that a baal nefesh should best avoid such whisky, seemingly he was specifically referring to a scenario where wine had actually been added to whisky. As Scotch Whisky Regulations dictate that Scotch may only contain water, grain yeast and caramel col...

Question: I recently davened in a shul where the chazan repeated several words during chazaras hashatz . Should I have said something to him? Answer: The Mishna (Berachos 33b) instructs us to silence someone who repeats the word modim . The Gemara explains that doing so could create the impression of addressing two authorities, G-d forbid. Similarly, the repetition of shema is prohibited (see Shulchan Aruch, OC 121:2; 68:9). The Maharam Schick (OC 31) extends this prohibition to other parts of davening and provides five reasons why repeating words is problematic. These include the potential violation of bal tosif , adding to the mitzvos . Furthermore, inserting additional words can amount to falsehood and cause a hefsek (interruption). He also highlights how the Tur (OC 51; 113; 114; 582) often underscores the deliberate number of words in various tefillos . R’ Moshe Feinstein (Igros Moshe OC 2:22) emphasises that a chazan must refrain from repeating words during chazaras hasha...

Ask anyone what Shavuos reminds them of, and they’ll likely respond eating cheesecake. This minhag seems to have been first mentioned by the Rema (OC 494:3) who explains that the extra dairy dish commemorates Shavuos’s unique Korban, the Shtei Halechem. Sefer Metaamei Moshe lists 149 different reasons for this minhag ! The Maharam Mirottenburg (615) related that after eating hard cheese, he could taste it hours later. The Rema (YD 89:2) paskens that it is appropriate to wait after eating hard cheese before eating meat, just as one must between meat and milk. R’ Moshe Feinstein (YD 2:26) points out that this is only a stringency. Interestingly, the Maharshal (see Shach YD 89:17) dismisses this custom as heresy as the Gemara (Chullin 105a) writes that there is no need to wait between cheese and meat! The Gra disagrees, saying that it is similar to adopting other personal stringencies. Nonetheless, this has become the accepted practice for Ashkenazim (See Chochmas Adam 40:13 ). Sefar...

Question: I have heard that some say one should avoid going to R' Shimon Bar Yochai’s kever in Meron on Lag B’Omer. Why is this? Answer: The Chasam Sofer (YD 233) writes that it is wrong to go and turn Lag B’Omer into a Yom Tov.  While there is a custom not to fast or deliver the eulogies on this day, we don’t know the reason for this. There were no specific miracles that occurred, he writes, and there is no mention throughout shas or poskim that this day should be treated as a festival. The Chasam Sofer gave a hesped (printed in Toras Moshe, Vayikra) after hundreds lost their lives in 1837 to the Tzefas earthquake. He laments that people were travelling to Meron, Tzefas and Teveria to Daven at kivrei tzadikim while abandoning Yerushalayim, Israel’s holiest city. He continues by challenging those who treat this day as a Yom Tov. Since when do we celebrate a tzaddik’s death in such a way? Moshe’s death is certainly not celebrated as a Yom Tov?! While many prominent Chas...

Question: As I am not allowed to do business on Shabbos, do I need to shut down my website each week to prevent any business transactions from taking place? Answer: Some compare this to owning a vending machine, which many poskim (Shemiras Shabbos Kehilchasa 20:70) allow one to keep running over Shabbos. As one hasn’t predetermined the sale, they aren’t considered to be actively doing a melacha. One doing so should declare that the money earned will not be acquired until after Shabbos. R’ Akiva Eiger forbids one from pre-arranging an acquisition to take place on Shabbos, however. Accordingly, bidding for an item on eBay that is due to end on Shabbos may be prohibited. In truth, the issue is far more complicated, as while winning a bid commits one to buy, no transaction has taken place until payment has been received. Some have dismissed the possible prohibition arguing that the time of transaction is not until the credit card payment has cleared. That poses other problems, a...

Question: I find that music really relaxes me and find it very difficult not to listen to music during the omer. Can I listen to acapella music? Answer: While there is no mention in the Shulchan Aruch of the prohibition on listening to music during the Sefira, the Magen Avraham (493:1) writes clearly that one mustn’t dance during this time. As music and dancing are often synonymous, R’ Moshe Feinstein writes (Igros Moshe YD 2:137) that it has become the prevalent minhag to refrain from listening. The Aruch Hashulchan, too, writes (OC 493:2) that while engagement parties are permitted, there must be no musical accompaniment. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:111) brings sources to demonstrate that refraining from listening to music is not a new minhag. R’ Eliezer Waldenberg (Tzitz Eliezer 15:33) discusses whether recorded music is banned, too, and concludes that there is no difference between live and recorded music (See Yechave Daas 6:34). R’ Belsky holds that on...

Shiurim in CC (ml) Chazon Ish R’ Moshe Feinstein R’ Avraham Chaim Naeh Larger Size Smaller Size Revi’is 145 130.6 85.8 86 Kezayis 50 43.5 32.5 27 There is a lot of debate amongst the Rishonim and later Poskim as to how to accurately calculate the shiurim (size or volume) of halachic measurements. The Shaarei Teshuva (OC 486) and Mishnah Berura (486:1) rule that we should be particularly stringent for mitzvos that are deoraisa . R’ Moshe Feinstein (quoted by R’ Avrohom Blumenkrantz) held, therefore, that one should follow the larger shiur (above) for the mitzvos that are  deoraisa , and rely on the smaller shiur for those that are derabanan. A healthy person should certainly try to follow the Chazon Ish’s s hiurim for the first kezayis of matza and the afikoman to be sure of fulfilling the mitzva according to all opinions . This is estimated at about 2/3 of a Mach...

Question: Is one allowed to shave on chol hamoed ? Answer: The Mishna teaches that chazal instituted that one must not take a haircut on chol hamoed to ensure that one does so before Yom Tov. Thus, Rambam (Yom Tov 7:17) and the Shulchan Aruch (OC 531:2) write that one must not take a haircut on chol hamoed even if one took a haircut beforehand. Only one who was unable to do so due to being imprisoned, etc. would be permitted to do so now. The Tur (OC 531:1) quotes Rabbeinu Tam who writes that since the Mishna’s reason for the prohibition is to ensure that people will take a haircut before Yom Tov, if one did in fact have a haircut beforehand, they may do so again on chol hamoed . Nonetheless, the Tur explains why other rishonim disagree. Firstly, the Gemara does not make any such exception. Additionally, others will not know that he shaved before Yom Tov. The Noda Biyehuda ( OC 1:13 ; 2:99-101) wrote that it is permissible to employ a barber on chol hamoed if they were des...

Question: I don’t like wine and matza. Can I drink grape juice and eat non-wheat matza instead on Seder night? Answer: R’ David Feinstein writes that his father, R’ Moshe Feinstein held that one should push oneself to drink wine, even if it causes him mild discomfort. R’ Zvi Pesach Frank (Mikraei Kodesh, Pesach 2:35) argues that a non-alcoholic beverage does not make one happy in the same way that wine does and therefore cannot be used on Seder night. R’ Shlomo Zalman Auerbach, however, (Halichos Shlomo, Pesach 9:11) writes that grape juice has the same status as wine, as drinking grape juice also symbolises freedom. If possible, one should at least dilute the grape juice with a little wine. (R’ Moshe Sternbuch, Teshuvos Vehanhagos, 2:243) R’ Avrohom Blumenkrantz (Chasdei Avrohom 20) writes that one shouldn't use grape juice made from concentrate for kiddush or on Seder night. The Rema (OC 453:1) writes that we are accustomed to only eating wheat matza . Therefore, no...