Dose of Halacha

Question: I have just moved into a new home and need to kasher the kitchen. What is the halacha regarding the formica countertops? Is it the same for plastic utensils? Answer: There is a machlokes among the rishonim as to how to treat materials that aren’t mentioned in the Torah. Thus, for example, while most rishonim including the Shulchan Aruch (OC 451:26) hold that as glass is non-absorbent, it does not need to be kashered , the Rema follows the Mordechai (Pesachim 374) who writes that glasses can’t be kashered for Pesach because they are made from sand and therefore similar to earthenware. R’ Yechiel Yaakov Weinberg (Seridei Aish 1:46) writes that the acharonim are lenient regarding plastic and such utensils may be kashered through hagalah (placing in boiling water). R’ Eliezer Waldenberg (Tzitz Eliezer 4:6:3) compares plastic utensils to stone ones and permits kashering through hagalah. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:86; 3:67) writes that while on...

While the mitzva to light the Menora only applies at home, the Shulchan Aruch (OC 671:7) writes that the minhag is to also light in shul. The Rivash (Shut Harivash 111) writes that although one doesn’t fulfil the mitzva by lighting in shul, one should still recite the berachos when lighting, comparing it to the minhag of reciting hallel on Rosh Chodesh (see Shut Chacham Tzvi 88; Yabia Omer 7 OC 57:4). He explains that this minhag developed when it became forbidden to light the Menora outdoors. Lighting in shul ensured that the miracles of Chanuka were publicly commemorated ( pirsumei nisa ) . While the Rema (OC 671:7) follows the Rivash that one can’t fulfil one’s obligation to light through the shul’s menora, the Kolbo (44) writes that one reason for this minhag is on behalf of those who don’t light at home . The Beis Yosef (OC 671:7) writes similarly that visitors can fulfil their obligation through the shul’s Menora. The Shibolei Haleket (185) writes that as visito...

Question: I live within an eruv . Can I carry my tallis home after Shul even though I won’t be using it before next Shabbos? Answer: The Mishna (Shabbos 113a) teaches that one mustn’t prepare one’s bed on Shabbos for after Shabbos as it is a prohibition of hachana, preparing. Thus, the Shulchan Aruch (OC 323:6) allows one to wash dishes that they will use again on Shabbos, but not for use after Shabbos. Accordingly, one would not be able to take one’s tallis home on Shabbos because he wants to take it to a different shul the following day. The Mishna Berura (290:4) writes that one shouldn’t say that they’re sleeping on Shabbos in order that they will be able to work after Shabbos. This applies to all forms of hachana if it is clear that one is doing so in order to prepare for after Shabbos. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 28:77) writes that this even applies to mitzvos . Thus, one may not prepare for havdala while it is still Shabbos. R’ Shlomo Zalman ...

Question: What are the halachic guidelines for reminding others to recite yaaleh veyavo on Rosh Chodesh? Is it permissible to say ‘ yaaleh veyavo’ loudly during shemoneh esrei ? Answer: The Gemara (Berachos 9b) teaches that one must not interrupt between the beracha of geula (redemption) and the amida during shacharis and maariv . The Shulchan Aruch (OC 236:2) states that before the amida , the chazan announces ‘Rosh Chodesh’ to remind the congregation to recite yaaleh veyavo . Since this is essential for tefilla , it is not considered an unnecessary hefsek (see Shut Harashba 1:293). However, the Mishna Berura (Shaar Hatziyun 236:4) clarifies that this practice applies only to maariv . During shacharis , even the slightest interruption before the amida is prohibited (see Taz OC 114:2). The Kaf Hachaim (OC 236:16) writes that the chazan may say the words ‘ yaaleh veyavo’ aloud while saying his own amida , even beginning his amida early if necessary. However, R’ Shlomo...

Question:  I want to buy gifts for our non-Jewish clients. Can I buy them non-Kosher food and wine? Answer: The Shulchan Aruch (YD 117:1) writes that one must not do business with any food which is forbidden to eat mideoraisa . The Rema writes that one must not, therefore, buy such food for one’s non-Jewish workers as one stands to benefit from giving such gifts (See Kaf Hachaim YD 117:28). The Taz (YD 117:2), however, allows buying such food for workers, arguing that such gifts do not constitute business (See Shach YD 117:3). The Shulchan Aruch (YD 87:1) writes that meat and milk that were cooked together are assur behanaah , forbidden to benefit from. Therefore, if one received such a food product, one may not even pass it on to a non-Jew. The Rema writes that this does not apply to foods that are assur miderabanan. Thus, one may buy food that is bishul akum , etc. Nonetheless, the Kaf Hachaim (YD 117:52) writes that even those poskim who are stringent would allow buyin...

Question:  Do I need to line my slow-cooker with foil in order to use it on Shabbos? Answer: The Gemara (Shabbos 36b) writes that to prevent one from accidentally lighting a fire on Shabbos ( mavir ) there is a restriction against leaving uncooked food cooking on Shabbos ( shehiya ). The Mishna (Shabbos 3:1) teaches that one may place a pot in an oven after one has removed the coals ( garuf ) or cover the coals with ashes ( katum ). The Chazon Ish (OC 37:11) writes that placing a metal sheet, or blech, over one’s stove hardly affects the cooking and so doesn’t help on Shabbos. Nonetheless, the Kaf Hachaim (OC 253:11) , R’ Moshe Feinstein (Igros Moshe OC 1:93) , R’ Eliezer Waldenberg (Tzitz Eliezer 7:15) and R’ Shmuel Wosner (Shevet Halevi 1:91) write that placing a metal sheet or blech over one’s stove would be considered garuf vekatum, allowing one to leave food on the flame even if it wasn’t yet fully cooked when Shabbos begins (See Biur Halacha 253:1). A second issue with ...

Question: We have an apple tree in our garden that produces apples each year. Its roots are now causing damage to our house. Can we cut it down? Answer:   The Torah (Devarim 20:19) writes that when fighting against a city, one must be careful not to destroy any fruit trees. Rambam (Melachim 6:8) writes that if the tree is causing any type of damage, one may destroy it. While the Kaf Hachaim (YD 116:85) writes that one shouldn’t destroy a fruit tree to build an extension, most poskim allow one to (See Rosh, Bava Kama 91b; Aruch Hashulchan YD 116:13, Yabia Omer YD 5:12:3). R’ Ovadia Yosef (Yabia Omer YD 5:12:5) writes that even when it is permitted to destroy the tree, it is best to sell the tree to a non-Jew first, and let them destroy it. R’ Shmuel Wosner (Shevet Halevi 5:95) writes similarly, though adds that one should also sell him the land on which the tree grows (See Teshuvos Vehanhagos 2:729). While the Gemara (Pesachim 50b) writes that one who destroys fruit t...

Question: I kissed my crying son in shul to soothe him but was advised that this was inappropriate. However, I've noticed others engaging in similar behaviour. What are the proper guidelines? Answer: The Rema (OC 98:1) instructs that fathers should refrain from kissing their children in shul , as the shul is a place dedicated to expressing one's love for Hashem (Sefer Chassidim 255). R’ Avraham Yitzchak Kook (Orach Mishpat OC 22) extends this prohibition to include kissing any family members or friends. The Ben Ish Chai (Vayikra 1:11) clarifies that while kissing young children in shul should be avoided, the Sefardi minhag of kissing the hand of a talmid chacham is commendable because it signifies respect rather than personal affection. Similarly, one may kiss one’s father or Rabbi after being called up for an aliya , provided this is the customary practice (see Kaf Hachaim OC 151:6; Ohr Letzion 2:45:55). R’ Ovadia Yosef (Yechave Daas 4:12) further explains that hon...

Question: How should I dispose of my old sechach , lulav and esrog ? Answer: The Gemara (Megilla 26b) teaches that items that are inherently holy, such as old tefillin , mezuzos and sefer torah and tefillin covers must be treated as sheimos and buried. However, items that were used for a mitzva such as a sukka, lulav, shofar or tzitzis may be discarded after use. Nonetheless, the Rema (OC 21:6) writes that such items must not be treated in a disrespectful manner. Therefore, one should not throw one’s arba minim and sechach into a regular bin after Sukkos. The Mishna Berura (21:6; 638:24; Shaar Hatziyun 664:20) writes that one should be careful not to leave one’s sechach or arba minim around on the floor after Sukkos where others may trample on them. Rather, one should recycle them with other branches, etc. or wrap them before disposing of them. Ideally, one should even treat the sukkah walls respectfully. Likewise, the Aruch Hashulchan (OC 638:12) writes that one sh...

Question: May one adjust the flame on a gas stove on Yom Tov? Answer: While one mustn’t ignite a new flame on Yom Tov (Shulchan Aruch OC 502:1), one is allowed to light a new flame from an existing one or turn a flame up. This only applies to a gas flame - not to an electric stove - and may only be done for cooking purposes, etc. R’ Moshe Feinstein (Igros Moshe OC 1:93; 1:115; 4:103) writes that one may turn the flame down to prevent food from burning though shouldn’t do so just to save money or to cool the kitchen down, etc. R’ Avrohom Blumenkrantz (Chasdei Avrohom 31) explains the rationale behind this. While one can’t turn down a wick or remove oil from a lit lamp on Yom Tov, turning down a gas flame is akin to not adding more fuel to a fire. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 13:10) writes that one shouldn’t turn the flame down unless there is no other flame, though R’ Moshe allowed one to do so even if one could light another smaller flame. The Shearim Met...

Question: I asked my Rabbi what beracha I should say upon smelling my esrog and hadassim but he said that one does not say the berachos throughout Sukkos. Why is this? Answer: The Gemara (Sukkah 37b) teaches that one may not smell the hadassim on Sukkos as it is designated for a mitzva (see Rashi) . Hadassim are primarily used for fragrance and so are muktza to smell. Esrogim , primarily used for food, are muktza to eat. This applies throughout Sukkos, even on chol hamoed. Rambam (Shofar Sukka Velulav 7:26) writes that while one may not eat the esrog over Sukkos, one may smell it. However, the Tur writes that there is a machlokes as to whether one recites the beracha upon smelling the esrog, too. Therefore, the Shulchan Aruch (OC 653:1) writes that one should avoid smelling the esrog while it is being used for a mitzva . The Kaf Hachaim (OC 653:5) explains that as there is a machlokes , one smelling it would either be making a beracha levatala or benefitting withou...

Question: Why do some shuls  give out paper before we bow to the floor on Rosh Hashana and Yom Kippur. Do we really need it? Answer:  There is a Torah prohibition to prostrate oneself on a stone floor (Vayikra 26:1). The Rishonim offer different reasons for this averah: According to Rambam ( Avodah Zarah 6:6), the Torah forbids this simply because that is how idolaters practice their Avodah Zarah. The Sefer Hachinuch (349) adds that while we don’t suspect one who’s bowing to have such intentions, nonetheless we are worried that others watching him do so may get the wrong impression. The Kesef Mishna (in his pirush on that Rambam), however, explains that bowing on stone floor was restricted to the avoda  in the Beis Hamikdash. As with other forms of avoda , it may not be performed elsewhere (See Megilla 22b). Although mideoraisa it is only forbidden to prostrate with one’s hands and feet stretched out on a stone floor, the Rabbis extended this prohibition to in...

The Shulchan Aruch (OC 624:3) writes that one does not use besamim for havdala following Yom Kippur even when Yom Kippur falls on a Shabbos. The Mishna Berura (624:5) explains that we usually smell besamim to console us over the loss of our neshama yeseira , extra soul, that departed at the conclusion of Shabbos. As we are fasting on Yom Kippur, we don’t have this neshama yeseira and so don’t need the besamim. The Mishna Berura (297:2) points out, however, that if one were fasting on another Shabbos, one would still use besamim. The Magen Avraham (OC 624:1) and Taz (OC 624:2) disagree writing that as one benefits from the pleasant aroma, it can’t be considered a bracha l’vatala. Similarly, other poskim write that there is always a neshama yeseira present on Shabbos and so one should use besamim (See Aruch Hashulchan OC 624:1). The Kaf Hachaim (OC 624:9) suggests that one should rather recite the bracha of besamim after havdala. We light a candle in havdala followi...

The minhag of tashlich dates back to at least the 14 th century. The Maharil (Minhagei Rosh Hashanah 9) writes about going to rivers that contain fish in order to throw our sins into the depths of the sea (Micha 7:19). The Rema (OC 583:2) records this minhag . The basic text is the final 3 Pesukim of Micha (7:18-20) which parallel the Thirteen Midos, Divine Attributes of Hashem. Many add more tefillos, composed primarily by the Chida. While not all observe this minhag, R’ Ovadia Yosef (Yechave Daas 1:54) writes that this is the minhag of Sefardim too, following the Arizal. Different reasons have been offered for this minhag : The Maharil refers to the famous Midrash (Yalkut Shimoni, Bereishis 99). The satan tried various tactics to dissuade Avraham from carrying out the akedah including creating a river. This explains why it took them 3 days to reach Har Hamoriah. The water of tashlich serves to remind us of Avraham’s self-sacrifice (See Gra in his notes to the Rema O...

Question: Can I apply creams on Shabbos? Answer: The Gemara (Shabbos 146) writes that it is forbidden miderabanan to spread oil, as it is similar to the act of memarayach , which is forbidden mideoraisa (See Rambam, Shabbos 23:11). R’ Ribiat (The 39 Melochos p919) writes that this applies to hand creams such as Nivea and Vaseline, etc. One may, however, use a liquid hand lotion (which can be poured). R’ Dr. Avraham Avraham writes (Nishmat Avraham 1 OC 328:22b) that both R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 33:n58) and R’ Eliezer Waldenberg (Tzitz Eliezer 7:30:2) held that while spreading an ointment evenly on one’s skin is forbidden mideoraisa, this is only if it remains on the surface. One may, however, rub cream into the skin if it gets properly absorbed (See Daas Torah 328:26; Minchas Yitzchak 7:20). As one shouldn’t take medicine on Shabbos, this doesn’t apply to medicinal creams, though a bedridden patient ( choleh shein bo sakanah...

The Mishna Berura (Sha’ar Hatziyun 301:38) discusses going outside on Shabbos (where there’s no Eruv) while wearing a key that’s been made into a piece of jewelry. If the reason one is wearing it is to be able to use it as a key, (rather than jewelry) then it would be considered ‘carrying’. The Shulchan Aruch (OC 301:11) and Aruch Hashulchan (301:60) bring two opinions about wearing a key that is made out of silver, that serves both as a pin (brooch) and a key. According to some, it is permitted as it is a tachshit , ornament, while others forbid it as it will mislead others into thinking they can ‘wear’ their regular keys. (See Mishna Berura 301:42 and Be'er Moshe 3:65). Other solutions for carrying a key include turning the key into a tie pin or wearing a Shabbos belt. One must ensure that when doing so, the key serves a practical purpose (unless it was silver, as above). One can’t wear the tie pin under his jumper, for example, as it would be serving no practical purpose. Li...

Question: May I take Paracetamol for a headache on Shabbos? Answer: The Mishna (Shabbos 14:3) writes that one can’t take medicine on Shabbos. The Gemara (Shabbos 53b) explains that Chazal prohibited us to take medicine on Shabbos as doing so may lead to do such melachos as tochen , grinding. (See Tzitz Eliezer 8:15:15:4 for why this reason is still relevant). The Mishna Berura (328:1) writes that one who is bedridden, however, or whose pain in so severe that it prevents them from functioning properly ( choleh shein bo sakanah ) may take painkillers (See Minchas Yitzchak 3:35:2). R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 34:16) writes that if one suspects that their mild headache will develop into a more severe one and they will be bedridden one may take painkillers rather than wait till one is in such a state. Nonetheless, R’ Ovadia Yosef (Yalkut Yosef 4 p408) writes that Paracetamol relieves pain rather than heals. Thus one who regularly takes pills may take paink...

Question: I just bought a new car. Should I say shehecheyanu? Does it matter that it is second hand? Answer:  The Mishna (Berachos 9:2) teaches that one recites a beracha upon hearing good news, building a new house or buying new items. According to the Gemara (Berachos 59b) one recites hatov vehametiv when others benefit from the good news or new items; otherwise, one says shehecheyanu (See Shulchan Aruch OC 222:1; 223:3, 5). The Shulchan Aruch (OC 223:6) and Mishna Berura (223:13) explain that this only applies to items that are important and one is particularly happy about acquiring. The Shulchan Aruch (OC 223:3) writes that this applies equally to used items. The Magen Avraham (223:5) notes that many people are not particular about this practice and the Shulchan Aruch Harav (Birchos Hanehenin 12:5) and Kaf Hachaim (OC 223:20) write that one only needs to recite shehecheyanu when buying new clothes. Nonetheless, R’ Moshe Feinstein (Igros Moshe OC 3:80) writes that one shoul...

Question: On previous flights, I’ve been invited to join a minyan on the plane, though I’ve always felt uncomfortable doing so. I’m about to fly again. What should I do if I’m asked to join a minyan ? Answer: The Shulchan Aruch (OC 95:1) instructs that when reciting the amida , one should stand with their feet together. However, for those praying while riding a donkey, in a carriage, or on a boat, the Shulchan Aruch (OC 94:4) allows davening while seated unless standing is easily feasible. The Mishna Berura (94:13) explains that sitting in such situations may help with concentration. R’ Moshe Feinstein (Igros Moshe OC 4:20) writes that it is permissible to sit for the amida on a plane, especially if it will help maintain focus and reduce distractions. Similarly, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 8:4) recommends avoiding a minyan during a flight which would disturb other passengers. Instead, he suggests davening the amida while seated. The Aruch Hashulchan (OC...

Question: As one isn’t supposed to recite prayers requesting things on Shabbos, should Shuls be reciting the tefilla for the tzahal (IDF)? Answer: Rambam (Shabbos 30:12) writes that one mustn’t make personal requests on Shabbos. Thus, the Mishna Berura (584:1) writes that we don’t say avinu m alkeinu when Yom Kippur falls on Shabbos (except for during neila ). The Shulchan Aruch (OC 288:9) writes that one may pray in emergency situations such as for a choleh (one who’s sick) in critical danger. The Magen Avraham (OC 288:14) questions the common practice of the gabbai reciting a mi sheberach for cholim who aren’t critically ill. It has, however, become accepted practice to do so, though one should add the words Shabbos he melizok.. The Machtzis Hashekel explains that these words serve to remind us not to be too upset and reassure the choleh that Shabbos itself can aid their recovery. Nonetheless, the Aruch Hashulchan (OC 287:2) writes that if he had the power he’d abolish...

Question: What should I use for havdala during the nine days? Answer: While one may not drink wine during the nine days unless it is within a seudas mitzva , the Shulchan Aruch (OC 551:10) writes that one may drink wine for havdala as it is no different from a seudas mitzva (Mishna Berura 551:67). Thus, common Sephardic practise is to drink the wine (Kaf Hachaim OC 551:152). The Rema disagrees, saying that we should give it to a child when possible. The Mishna Berura (551:70) explains that this child should have reached the age of chinuch though not be old enough to understand what we’re mourning about (6-9 years old). The Aruch Hashulchan (OC 551:26) writes that one should rather use beer. It is debatable, however, whether beer is still considered to be chamar medinah nowadays. T he Mishna Berura (272:24) writes that this only applies where beer is commonly drunk; R’ Moshe Sternbuch ( Teshuvos Vehanhagos 4:77) writes that coffee and tea are more suitable. R’ Yehoshua Neuw...

Question: Is it okay to plan a siyum for during the nine days so that I can eat meat together with my family and friends? Answer: The Shulchan Aruch (OC 551:9) writes that one must not eat meat or drink wine during the nine days . The Rema (OC 551:10) adds that if one has a seudas mitzva during this time then one may partake of wine and meat as such celebrations are incomplete without them. This includes Shabbos meals, a bris seuda , a pidyon haben , or a siyum. The Elya Rabba (551:26) and Mishna Berura (551:73) add that one must not change one’s pace of learning to ensure that they finish their learning during the nine days so as to make a siyum then. Additionally, one should only make a siyum then if they would have done so during a regular week, and only invite people who they would have otherwise invited. Likewise, the Aruch Hashulchan (OC 551:28) strongly disapproved of postponing one’s siyum to coincide with the nine days in order to eat meat, though writes that ...

Question: I see that many people are particular to write ‘G-d’. Is there anything wrong with writing ‘God’ out fully? Answer:  There is no issue in writing or printing Hashem’s name properly, providing one knows that it won’t be destroyed. Rambam (Yesodei Hatorah 6:1) writes that there are 7 sheimos (names of Hashem) that mustn’t be erased. There is no issur in erasing a kinui (moniker) such as chanun or rachum, etc. R’ Akiva Eiger (YD 276:9 quoting the Tashbetz) writes that as translations of sheimos have the status of kinuim , there is no issur in erasing them either. The Shach (YD 179:11) writes that Hashem’s name in a foreign language is not considered sheimos and thus may be erased. Likewise, the Mishna Berura (85:10) writes that the issur only applies to erasing sheimos in Hebrew (See Minchas Chinuch 437:5). Nonetheless, the Aruch Hashulchan (CM 27:3) urges people to be extra particular when writing letters with sheimos even in a foreign language. Thus, w...

Question:  We recently got a pet rabbit. Are we allowed to play with her on Shabbos? Answer: The Shulchan Aruch (OC 308:39) writes that animals and birds are muktza and so must not be moved on Shabbos (See Shabbos 128b) . Tosafos (Shabbos 45b) and the Mordechai (Shabbos 316) write that there is a view that as children can play with pets, they serve a practical use. Nonetheless, they write that animals are muktze , comparing them to figs and grapes which are in the process of drying. Likewise, the Maggid Mishna (Shabbos 25:25) explains that animals are considered to have no practical use on Shabbos (See Mishna Berura 308:146). The Shulchan Aruch Harav (OC 308:78) adds that this prohibition applies even to giving a pet bird to quieten a crying child (See Shemiras Shabbos Kehilchasa 27:n101). R’ Ovadia Yosef ( Yabia Omer OC 5:26 ) quotes other poskim who don’t consider animals to be muktze but writes that we follow the great rishonim such as the Rosh who disagrees. The Mis...

Question: I have always made kiddush over my wine, and then poured some out for others after drinking though have seen others pour out wine for others before kiddush . Which is correct? Answer: The Shulchan Aruch (OC 271:14) writes that one fulfils their obligation of kiddush by listening to another person reciting it (and answering amen), though it is ideal for everyone to drink from the kiddush wine. The Taz (OC 182:4; 190:1) writes that it is wrong to drink a little from the kiddush cup and then pour into other cups as the wine becomes pagum , unfit for kiddush after. Ideally, everyone should have wine poured out before kiddush . Thus, the Mishna Berura (Shaar Hatziyun 271:89) writes that one may recite kiddush , drink from their cup, and then pass it around to others. One should not pour out from it after drinking, however. If one did so, they could fix the pagum wine by pouring some fresh wine into the cups. One pouring out from their own cup must ensure that they are left wi...

Question: What should I do when my father asks me to buy him cigarettes? Do I listen to him because of kibbud av or refuse because he’s damaging his health? Answer: The consensus of contemporary poskim is that it absolutely forbidden to smoke (See Minchas Shlomo 2:58:6, Teshuvos Vehanhagos 4:115; Shevet Halevi 10:295). Many poskim who initially took a more lenient stance, later forbade smoking explicitly. R’ Ovadia Yosef (Yabia Omer 5:OC 39) and R’ Eliezer Waldenberg (Tzitz Eliezer 1:20:3) initially took a more lenient stance, though later (Halichos Olam 1:p265 and Tzitz Eliezer 15:39) they both explicitly forbade it. Many who smoke quote R’ Moshe Feinstein (Igros Moshe YD 2:49) who wrote (in 1964) that while one shouldn’t smoke, he couldn’t say that it was halachically forbidden. R’ Moshe himself took a stricter stance in his later Teshuvos (Igros Moshe CM 2:18; 76; See too Rivevos Ephraim 8:586). R’ Moshe Stern (Be'er Moshe 1:60:10) answers your question. As smoki...

Question:­   I am rather forgetful and often misplace things, so do not like removing my jewellery. Do I need to remove my rings before washing my hands for bread? Answer: The Shulchan Aruch (OC 161:3) writes that one should remove one’s ring before washing their hands as it is a  chatzitza  (a barrier). The Rema explains that this is because people remove their rings when they’re doing manual work so as not to ruin or dirty their ring. He adds that this applies even if the ring is loose, and the water can get underneath. The Mishna Berura (161:19) writes that as women usually remove their rings before baking, they are considered to be a  chatzitza  and must be removed. As men who wear rings are less likely to remove them, men may wash with rings even if they are on firmly. This doesn’t apply to a ring set with a precious stone, as men are more particular to remove them when working. The Kaf Hachaim (OC 161:32) writes that one who has a gold ring with a precio...

Question: I have just had a security system with cameras installed around my house. It is not motion detected, but rather runs 24/7. Is it a problem to use on Shabbos? Answer: A few years ago there was a big discussion about whether it was permitted to go to the kosel on Shabbos as doing so entailed going through security and being filmed. The Yated reported that R’ Yosef Shalom Elyashiv prohibited visiting the kosel on Shabbos as he was concerned that the surveillance video was being permanently saved to disk. It isn’t clear that he prohibited the use of surveillance cameras, however. R’ Ovadia Yosef (Yabia Omer 9:35) allowed one to go as the cameras are running irrelevant as to whether anyone walks in front of them or not. R’ Shmuel Wosner (Shevet Halevi 10:60) wrote that one may visit someone in hospital even if that means passing by a security camera, though one should avoid it if possible. It would follow that he doesn’t allow residents to operate surveillance cameras on...

The Magen Avraham (OC 134:3) writes that the one honoured with hagbah should open up the Sefer Torah enough to display three columns, though the Mishna Berura (134:8) writes that one capable of safely opening it more should do so. The seam connecting the pages should be in the middle (See Shulchan Aruch OC 147:3; Aruch HaShulchan 147:13 ). When doing hagbah , one should turn clockwise, slowly enough that people can see the letters (Mishna Berura 134:9). The Shulchan Aruch (OC 134:2) and Rema (Darchei Moshe 147:4) write that when the Torah is lifted, there is a mitzva for everyone to look at it, bow down, and say Vezos habracha.. R’ Tzvi Pesach Frank (Har Tzvi OC:64) writes that he is puzzled as to why people aren’t particular about this halacha, especially as we mention bowing when we take the Sefer Torah out ( דסגידנא קמיה in Berich Shemei )! While many people point with their pinky during hagbah , this is not the ashkenazi custom (See Rivevos Ephraim 5:215). According ...

Question: I’ve always sung zemiros on Shabbos, pronouncing Hashem’s name properly, though often hear others who don’t. Is it better to say kel, Elokeinu and Hashem instead of the actual names? Answer: The Gemara (Megilla 12b) records that Rava said, ‘On Shabbos, the Jews eat, drink and say Torah and praises’. Sefer Chasidim (271) writes that singing zemiros on Shabbos is a mitzva. R’ Yaakov Emden (Siddur Bais Yaakov, Zemiros Leil Shabbos) writes that the words of the zemiros are all based on Tenach, Gemara and Midrash, etc. and singing them brings goodness to the world. While there is a prohibition to say Hashem’s name in vain (Temura 3b) even in English (Mishna Berura 215:19), when giving respect to Hashem, however, it is permitted. Thus, saying Hashem’s name in zemiros would be permitted (Biur Halacha 188; Piskei Teshuvos 215:18). R’ Chaim Volozhin (Orchos Chaim 94) writes that the Vilna Gaon did not sing Tzur Mishelo as it contains much of the same content as bentc...

Question: I find it difficult to visit my friend in hospital and so call and email her. Have I done the mitzva of bikur cholim ? Answer: Although the mitzvah to visit the sick, bikur cholim, isn’t written clearly in the Torah, the Behag (Asei 36) and Smak (47) classify it as one of the 613 mitzvos. The Tur (YD 335) writes that this mitzva includes 3 components: to pray for them, see to their needs and give them encouragement. The Beis Yosef (YD 335) writes that the primary m itzvah is to pray for the patient. According to the Rema (YD 335:4) one who visits a patient without praying for them has not properly fulfilled their obligation. R’ Moshe Feinstein ( Igros Moshe YD 1:223) and R' Yitzchak Yaakov Weiss  (Minchas Yitzchak 2:84)  write that while one can’t fulfil every component of this mitzva by calling a patient, one who can’t visit them in person still performs a mitzva by calling.  R’ Asher Weiss (Minchas Asher, Bereishis 20) disagrees. Chazal said that...

Question: I once heard that one can avoid tearing keriah at the kosel by visiting on a Friday. Is this correct? Answer: Rambam (Taanis 5:16; Aveilus 9:10) and the Shulchan Aruch (OC 561:2) rule that upon witnessing ‘Yerushalayim in its state of destruction’, one should recite the verse ‘Zion has become a desolate wilderness’ and tear keriah. When seeing the actual site of the Beis Hamikdash, one tears keriah again, while reciting, “Our holy and glorious House, where our forefathers praised You, has been consumed by fire, and all that we held dear has been laid waste.” The Mishna Berura (561:2) explains that Yerushalayim is only considered ‘in a state of destrution’ when under foreign rule. Accordingly, R’ Moshe Feinstein writes (Igros Moshe OC 4:70:11) that since Yerushalayim is now under Jewish sovereignty, there is no obligation to tear keriah upon seeing the city. However, one is still required to tear upon seeing the Har Habayis itself. R’ Moshe Sternbuch (Teshuvos Veh...

Question: I am left handed. Other than placing Tefillin on my right arm, are there any other considerations that I should be aware of? Answer: Which hand a left-handed person should use, depends on which reason a right-handed person is supposed to use their right hand: either because their right hand is more prominent, or because Kabbalistically, the right hand represents the force of Chessed. The Mishna Berura (4:22) writes that when washing one’s hands, one washes one’s right hand first irrespective as to whether one is right or left-handed. Likewise, everyone should put their right sleeve, etc. in first when getting dressed (See Mishna Berura 2:4). Unlike right-handed people who tie their left shoes first, however, left-handed people should tie their right shoes first (corresponding to which arm they would tie their Tefillin on). R’ Chaim Kanievsky (Ish Iteir n19) writes that when saying Shema, one should always use one’s right hand to cover one’s eyes. The Mishna Berura ...

Question: I have always stored food under my bed and recently learned that this is not recommended. Do I need to dispose of it? Answer: The Gemara (Pesachim 112a) advises against storing food under a bed, as it is believed that a ruach ra’ah (evil spirit) will pass over it. The Shulchan Aruch (YD 116:5) upholds this ruling. However, Rambam (Hilchos Rotzeach 12:5) offers a different perspective, suggesting that this evil spirit no longer exists (see Lechem Mishne, Hilchos Shevisas Asor 3:2). R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 4:117) permits placing food at the bottom of a buggy, even if a baby is sleeping in it. Medications, not being classified as food, may also be stored under a bed (Halichos Shlomo, Tefilla 13:17; Tzitz Eliezer 17:35). R’ Ovadia Yosef (Yabia Omer YD 1:9) states that as the Vilna Gaon and others were stringent about this practice, if food is inadvertently placed under a bed, it should ideally be discarded. However, if the food is expensive, one may re...

Question:   Am I allowed to meet people in a coffee shop if they are eating non-Kosher food and I am just having a coffee? Answer: The Mishna (Shekalim 3:2) writes that the person who took the teruma from the shekalim in the Beis Hamikdash had to ensure that they were not wearing shoes or that their clothes had any pockets, etc. so that no one could falsely accuse them of stealing any money. While this prohibition is typically referred to as maris ayin, R’ Moshe Feinstein (Igros Moshe OC 2:40; 4:82) explains that there are, in fact, two separate prohibitions. Maris ayin means that one should avoid doing something which will easily lead people to jump to the wrong conclusion that something else is permissible. Therefore, one should avoid going to daven in a shul that lacks a mechitza even if one is going to daven in a separate room, as others may think that it is permissible to daven in such a shul . Chashad, on the other hand, is giving others the impression that one ...

Question: Is it okay to have a quick snack and drink before I daven Shacharis? Does the same apply to my wife and children? Answer: The Gemara (Berachos 10a) writes that one mustn’t eat before davening as it is considered haughty to take care of one’s personal needs first. While most Poskim (Bais Yosef OC 89:3) hold that this prohibition is derabanan, the Minchas Chinuch (248:5) writes that it is mideoraisa and the Chayei Adam (16:1) writes that as the Gemara brings a Pasuk, it is akin to being mideorraisa. One isn’t even allowed to taste food (Shulchan Aruch OC 89:3). The Shulchan Aruch allows one to drink water and the Mishna Berura (89:22) includes coffee and tea (if it will help his davening ) though writes that one shouldn’t add sugar or milk. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 2:2) and R’ Ovadia Yosef (Yabia Omer 4:11) however, allow milk and sugar, as these are no longer considered such luxuries (See Aruch Hashulchan 89:23). The Shulchan Aruch (OC 89:...

Question: Our cars use E10 petrol which contains ethanol, much of which is derived from wheat. Some of our toiletries contain wheat-based-ethanol, too. Does that mean we have to sell our cars and toiletries over Pesach? Answer: The Shulchan Aruch (OC 442:9) writes that food that has been destroyed to the extent that it is no longer rauy l’achilas kelev (fit to be eaten by a dog) is no longer considered chametz , and one may own it over Pesach. The Mishna Berura (442:43) qualifies this ruling: while one may own it, one is still forbidden to eat this inedible ‘food’ miderabanan (See Rosh, Pesachim 2:1). Defining what is rauy l’achilas kelev and eino rauy (unfit) is not so straight forward, however. Certain cleaning agents and cosmetics (including nail polish remover) contain denatured alcohol, ethanol that has been made unfit for human consumption by adding chemicals (denaturants) to it. It is possible, however, through adding various chemicals, to reverse the process (though othe...

Rashi (Pesachim 2a) and Ran (Pesachim 1a) maintain that bedikas chametz is  deoraisa . Tosafos (Pesachim 2a) argues that it must be derabanan , as one can technically avoid owning chametz by being mevatel (nullifying) it. The Bach and Magen Avraham (OC 431:1) write that one should begin one’s search after shekiah. Most follow the Mishna Berura (431:1), however, who writes that one should begin promptly at nacht . One should not learn or eat (a meal) for half an hour beforehand, as doing so may cause one to forget to search. While the Mishna Berura (431:8) brings reasons both for and against davening Maariv first, he maintains that ideally one should. While one needs to search all of one’s cupboards, too (unless they are being sold), one can rely somewhat on them having been checked previously ( Daas Torah 433:2; Shaar Hatziyun 432:12 ). Many follow the Arizal’s minhag of having someone else hide ten pieces of chametz around the house before bedikas chametz. The Taz (OC...

Question: I have seen Seforim that are inscribed, ‘bought with maaser money’. Is it okay to do that? Answer: Ideally one should give one’s maaser to the poor (Rema YD 249:1; Minchas Yitzchak 8:83). Today, this includes donations to Torah institutions which will help those who can’t otherwise afford a Torah education. The Taz (YD 249:1) quotes R’ Menachem of Merseburg that allows one to use one’s maaser to buy Seforim if they cannot otherwise afford to buy them. One doing so must make them available for others to use and write in them that they were bought with maaser funds (See Chafetz Chaim, Ahavas Chesed 2:19:2). R’ Eliezer Waldenberg (Tzitz Eliezer 9:1:2) explains that one who borrows Seforim that they don’t have is considered poor. Such lending is akin to distributing spiritual food, and thus considered a form of Tzedaka. Most contemporary Poskim hold that as nowadays Seforim are far more accessible, one should not rely on this leniency. The Aruch Hashulchan (YD 249:...