Sunday 28 December 2014
Kashering Formica Counters and Plastic
Saturday 20 December 2014
Lighting in Shul
Saturday 6 December 2014
Preparing for After Shabbos
Sunday 30 November 2014
Announcing Yaaleh Veyavo
Answer: The Gemara (Berachos 9b) teaches
that one should not interrupt between the beracha of geula, redemption,
and the amida. This applies during
shacharis and maariv.
The Shulchan
Aruch (OC 236:2) writes that the chazan announces ‘rosh chodesh’ before
shemoneh esrei to remind everyone to say yaaleh veyavo. As this
is necessary for davening, it is not considered to be an unnecessary hefsek
(See Shut Harashba 1:293). However, the Mishna Berura (Shaar Hatziyun
236:4) writes that this only applies during maariv. One may not announce
this during shacharis, when there must not be the slightest interruption
before the amida (See Taz OC 114:2).
The Kaf Hachaim (OC 236:16) writes that the chazan may announce the words ‘yaaleh veyavo’ loudly while saying his amida, even starting his amida early if necessary. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Rosh Chodesh 1:1) maintained that it is inappropriate for anyone other than the chazan or gabbai to do so then. One is allowed to hint to someone else to say yaaleh veyavo, however. Similarly, R' Moshe Stern (Baer Moshe 4:10) writes that while anyone may say the words ‘yaaleh veyavo’ loudly, no one else should do so afterwards.
The Kaf Hachaim (OC 236:17) notes that in Yerushalayim, the minhag is not to announce anything. Elsewhere one may announce ‘yaaleh veyavo’ during maariv, though not other announcements that are of lesser importance, such as al hanissim. Nonetheless, the Mishna Berura (236:7) allows all such announcements (See Magen Avraham 236:1).
In conclusion, the gabbai may bang on the table before
the amida in shacharis¸ and may say the first couple of
words of yaaleh veyavo out loud during his amida, though
others should not do so. In many shuls the gabbai announces ‘yaaleh
veyavo’ before the amida of (mincha and) maariv.
Sunday 23 November 2014
Buying non-Kosher Gifts
Sunday 16 November 2014
Slow-Cookers 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 slow-cookers is hatmana, insulating. The poskim debate as to whether it is enough for just the lid to be uncovered, or if part of the sides need to be exposed to avoid hatmana. R’ Shlomo Zalman Auerbach (Shulchan Shlomo, Shabbos 257:13) maintains that in order to avoid the issue of hatmana, one must line the pot with foil which should stick out a little so that it is noticeable. R’ Shmuel Wosner (Shevet Halevi 9:52), however, writes that as the pot is not covered on top, there is no issue of hatmana (See Rema OC 253:1; Taz OC 258:1; Shulchan Aruch Harav, Kuntres Acharon 257:3(. R’ Dovid Ribiat (The 39 Melochos, p633) writes that this was also the view of R’ Moshe Feinstein (See Igros Moshe OC 4:74).
R' Yosef Shalom Elyashiv (quoted in Orchos Shabbos 2:n149) maintained that in order to avoid hatmana, one must raise the pot insert a little. Thus, some place some scrunched up foil underneath the pot, too.
In conclusion, one should ideally line their slow-cooker with a foil-blech, especially if one may want to return the pot to the flame.
Sunday 9 November 2014
Destroying Fruit Trees
Sunday 2 November 2014
Kissing Others in Shul
Answer: The Rema (OC 98:1) writes that fathers
should not kiss their children in shul, as shul is a place where
one should demonstrate their love to Hashem (Sefer Chassidim 255). R’ Avraham
Yitzchak Kook (Orach Mishpat OC 22) writes that this prohibition applies to
kissing other family members and friends, too.
The Ben Ish Chai
(Vayikra 1:11) writes that while one should not kiss one’s young children in shul,
the sefardi minhag of kissing the hand of a talmid chacham
is commendable because it is done out of respect rather than personal
affection. Likewise, one may kiss one’s father or Rabbi after being called up
for an aliya where that is the accepted practice (See Kaf Hachaim OC
151:6; Ohr Letzion 2:45:55). R’ Ovadia Yosef (Yechave Daas 4:12) explains that
showing them kavod is a form of honouring Hashem, just as one must stand
for them, even in shul. However, one should not kiss any other relatives
who one is not obligated to honour.
The Piskei
Teshuvos (98:7) suggests that as this halacha is written in hilchos tefilla as
opposed to hilchos bais hakenesses, this prohibition may only
apply during davening. He quotes R’ Yisrael Avraham Alter Landau (Beis
Yisrael OC 1:9) who notes that the Torah tells us that Moshe kissed Aharon on
Har Sinai. He could only do so because the shechina was not present
then.
Nonetheless, R’
Ovadia Yosef writes (Yabia Omer EH 3:10) that when making a chuppa in a shul,
one must be careful not to embrace one’s relatives as kissing is always
forbidden in shuls (See Rivevos Ephraim 2:66).
The Piskei Teshuvos (98:n69) writes that one would be
allowed to kiss one’s child if they are crying, however, as this serves to calm
them, rather than show affection.
In conclusion, one should not kiss one’s children in shul
even after davening. One may do so to stop them crying if necessary.
Sunday 26 October 2014
Dispose of Sechach, Lulav & 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 should be particular not to abuse one’s sechach
after Sukkos.
The Gemara (Shabbos
117b) teaches that once one has used an item once for a mitzva, one
should use it again for another mitzva. Therefore, the Shulchan Aruch
(OC 297:4) writes that it is ideal to use one’s old hadassim for besamim
(in havdala). Many Sefardim follow the Kaf Hachaim (OC 664:60) who
writes that the esrog should be made into jam and eaten on Tu Bishvat.
One should keep one’s lulav at home (as ‘protection’) until erev
Pesach, whereupon they burn half with the chametz (see Mishna Berura
445:7) and use the other half to bake matza (see Rema OC 664:9).
While some throw
their used hoshanos on top of the aron hakodesh for Kabbalistic
reasons, R’ Ephraim Greenblatt (Rivevos Ephraim 8:287) writes that doing so is
considered to be a bizayon, a disgrace to the mitzva. He relates that the Steipler Gaon was
meticulous to take his home after use to burn with his chametz.
Likewise, R’ Yechiel Michel Gold (Darkei Chaim Veshalom 693) relates that the
Munkatcher Rav decried this practice (see Nitei Gavriel Sukkos 79:7). One
certainly must not do so in a Shul where this is not practised.
In conclusion, one
must not throw one’s sechach or lulav and esrog straight
into a bin. Ideally, one should use them for another mitzva. Otherwise,
one must wrap them before disposing of them.
Wednesday 15 October 2014
Gas Flame on Yom Tov
Tuesday 7 October 2014
The Smell of an Esrog
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 without a beracha by smelling it without
reciting one. The Taz (OC 653:1) notes that there were people who would
purposely smell the esrog when shaking, and quoting the Semak, writes
that this is a minhag shtus (a ridiculous practice).
If one has hadassim or an esrog that one is not using for a mitzva
(e.g., it is not Kosher, or following Sukkos), one may recite a beracha on
its fragrance. The Shulchan Aruch (OC 216:2) writes that before smelling hadassim
one says “..borei atzei besamim.” Before smelling an esrog one
says “..asher nasan reiach tov bapeiros” (see Mishna Berura 216:9).
In conclusion, one
should not say the berachos upon smelling their esrog and hadassim
that they are using throughout Sukkos.
Thursday 2 October 2014
Kneeling on the Floor
Answer: There is a Torah prohibition to prostrate oneself on a stone floor (Vayikra 26:1). The Rishonim offer different reasons for this averah:
In conclusion, if the floor is wooden or carpeted, there is no need to place anything down. Only if the shul floor is stone should one place something between one's head and the floor.
Havdala on Motzaei Yom Kippur Shabbos
Tuesday 23 September 2014
Tashlich
Sunday 21 September 2014
Cream on Shabbos
Tuesday 16 September 2014
A Key Issue
Sunday 14 September 2014
Medicine on Shabbos
Sunday 24 August 2014
Beracha on New Car
Sunday 17 August 2014
Davening while Flying
Question: Previously when I have flown, I have been
invited to join a minyan on the plane, though have always been
uncomfortable about doing so. I am about to fly again. What should I do if
asked to join a minyan?
Answer: The Shulchan Aruch (OC 95:1) writes that one must
stand with their feet together when reciting the amida.
However, one who has
to daven while riding a donkey, in a carriage or on a boat should do so
while seated unless it is easy to stand (ibid. 94:4). The Mishna Berura (94:13)
explains that it is easier to concentrate this way.
Thus, R’ Moshe
Feinstein (Igros Moshe OC 4:20) writes that one can sit for the amida
on an aeroplane, especially if one will be less distracted. R’ Shlomo
Zalman Auerbach (Halichos Shlomo, Tefilla 8:4) adds that as davening
with a minyan during a flight will bother other passengers, one should
rather daven the amida while seated.
The Aruch
Hashulchan (OC 94:18) writes that one davening while sitting should
still (keep their feet together and) bow in the appropriate places, standing in
their seat to do so if possible.
Certainly, it is
best to avoid davening while travelling if possible. The Mishna Berura
(89:39; 42) writes that it is better to either daven before travelling
or delay davening until one arrives, even though one will not be davening
at the ideal time, though one must ensure that they do not miss the latest time
to recite the shema or the amida.
In conclusion,
one who needs to daven while on a plane can stand in their seat if they
are not disturbing anyone else. One may sit throughout, though should stand to
bow at the appropriate places if easy to do so. One must not join a minyan
if it will be in the way of others.
Sunday 10 August 2014
Davening for the IDF on Shabbos
Sunday 3 August 2014
Havdala During the Nine Days
Sunday 27 July 2014
Siyum During the Nine Days
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 if one was learning something (extra) and planning
on making the siyum then, that is commendable.
R’ Ovadia Yosef (Yechave Daas 1:40) writes that while there are poskim
that take a more lenient stance, one should not rely on this, and one must not
either delay or rush one’s learning to make a siyum then.
The Mishna Berura
(551:75) writes that anyone who would normally be invited to one’s siyum
may participate and eat meat, too, though one should not invite extra people.
In
conclusion, one should not specifically plan to finish one’s learning during
the nine days in order so they can eat meat during the siyum.
Sunday 20 July 2014
God or G-d?
Sunday 13 July 2014
Pets on Shabbos
Sunday 6 July 2014
Ideal Way to Make Kiddush
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 with a revi’is in their cup (Mishna Berura 271:51).
The Shulchan Aruch Harav (OC 190:5) adds that one shouldn’t pour wine out into other cups after reciting kiddush before drinking oneself, as doing so would be considered a bizayon, disgrace, to the mitzva (See Mishna Berura 296:4). Nonetheless, he maintains (OC 271:20) that there is no hefsek to pour out from one’s kos before drinking after bentching.
While R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 48:11) writes that it is preferable for those listening to drink from the main kos, he writes (48:n69) that R’ Shlomo Zalman Auerbach disapproved, as the Shulchan Aruch (OC 170:16) writes that it is dangerous for two people to drink from the same cup. Nonetheless, many have the custom to pass around the kos to one’s family members.
Alternately, one can pour out wine into everyone’s cup before kiddush, though unless they have a revi’is, they must wait for the one reciting kiddush to begin drinking before they do (See Shemiras Shabbos Kehilchasa 48:n74).
In conclusion, one should either pour out wine for everybody before kiddush or pour out from their own cup into others before drinking, providing that they are left with a revi’is in their kos.
Sunday 29 June 2014
Smoking and Kibbud Av
Sunday 22 June 2014
Removing Rings to Wash
Sunday 15 June 2014
Security Cameras on Shabbos
Sunday 8 June 2014
Torah On Display
Sunday 1 June 2014
Shabbos Zemiros
Sunday 25 May 2014
Visiting the Sick - By Phone / Email
Friday 23 May 2014
Tearing Keriah at the Kosel
Sunday 18 May 2014
Left Handed
Sunday 11 May 2014
Food Under Beds
In conclusion, one must be careful not to store food under one's bed. If one inadvertently does so, one need not dispose of it.
Sunday 4 May 2014
Eating in a Non-Kosher Restaurant
Sunday 27 April 2014
Eating Before Davening
Friday 11 April 2014
Cars and Toiletries on Pesach
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
other chemicals are added to make this difficult). Unless one can ascertain
that the alcohol does not come from grain, this may be chametz. R’ Moshe
Feinstein (Igros Moshe OC 3:62) therefore writes that one must not use any
product containing denatured alcohol over Pesach
(See Minchas Shlomo 1:17).
Nonetheless,
R’ Ovadia Yosef (Yalkut Yosef 447:2) permits using products that contain
denatured alcohol on Pesach. R’ Chaim Elazar Shapira (Minchas Elazar
5:34) writes that
while people are particular, once alcohol has been denatured, it is not
considered rauy l’achilah. Thus, one may drive a car (on Erev Yom Tov
and Chol Hamoed) even if the petrol is mixed with denatured alcohol.
In conclusion, one may own a car on Pesach and fill it up with petrol on
chol hamoed even though it may contain wheat. One does not need to sell
their toiletries, though it is ideal to avoid using them over Pesach if they
contain wheat.