Dose of Halacha

Question: What can one do if they get soaked in the rain over Shabbos? Can they stand next to the radiator and hang their wet clothes up? Answer: The Shulchan Aruch (OC 301:46) writes that one can’t dry wet clothes next to a fire on Shabbos. The Magen Avraham explains that it is forbidden both because of bishul (cooking or heating) as well as melaben (whitening or improving the colour). Thus, the Mishna Berura (301:169) writes that one can’t stand next to a heater while wearing wet clothes. This only applies if the water could get heated up to yad soledes bo (approx. 43 ° C, See Igros Moshe OC 4:74). The Mishna (Shabbos 146b ) writes that it is prohibited miderabanan to lay out wet clothes to dry on Shabbos. Rashi explains that it will give the impression that it is permissible to wash them on Shabbos. Thus, the Shulchan Aruch (OC 301:45) writes that one mustn’t hang wet clothes up normally to dry even where others won’t be able to see them. R’ Yehoshua Neuwirth ( Shemir...

Question: May one play with a dreidel on Shabbos? Answer: The Shulchan Aruch (CM 370:2) writes that one mustn’t gamble or play betting games. Doing so is forbidden derabanan because it is akin to stealing as when losing, one isn’t happy about giving up their money, etc. The Mishna Berura (322:22) writes that this prohibition applies equally to playing with one’s own children even though they would be happy to share, as it will lead to playing with others. Elsewhere, (Biur Halachah 670) he writes that one shouldn’t spend one’s time on Chanuka playing such games. Nonetheless, many have the minhag to bet with a dreidel over Chanuka (See Taamei Haminhagim 859). To avoid proper gambling, many only play with nuts and sweets rather than money. Others justify this practice when playing with small amounts of money as people playing together with their families are particularly close and generous over Chanuka and we aren’t worried about the prohibition (See Nitei Gavriel, Chanuka 5...

Question: I am helping to organize a concert on Chanuka and have been asked to light the menora. Should I do so with a beracha ? Answer: The Rivash (111) writes that the mitzva to light the menora includes lighting it at the entrance to one’s home for pirsumei nisa, to publicize the miracle. As we generally light indoors nowadays, it is important that we also participate in a public lighting. However, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 6:65:3) and R’ Eliezer Waldenberg (Tzitz Eliezer 15:30 ) explain that the mitzva of lighting the menora only applies to lighting in one’s home. While we have the minhag nowadays to light in shul with a beracha, that was not unanimous among the poskim . Thus, we cannot extend this minhag to light at parties, etc. with a beracha. R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:398) adds that if one davens in a minyan outside a shul, or attends a wedding, there is no need to light a menora. If one chooses to do so, they must do so with...

Question: My kitchen sink often gets clogged up. Can I use a plunger to unblock it on Shabbos? Answer: The Gemara (Kesubos 60a) writes that one can’t normally dislodge debris from a gutter on Shabbos. If the blockage would potentially cause them a financial loss, one may step on the debris to unblock the gutter (See Shulchan Aruch OC 336:9). The Mishna Berura (336:47) writes that while one can step on the debris to help the water flow, it is always forbidden to remove the debris. Based on this, R’ Moshe Feinstein (Igros Moshe OC 4:40:9) writes that if the sink is totally blocked then it is considered to be broken and unblocking the broken pipe would be similar to creating a new one. One can ask a non-Jew to unblock it for them if necessary, though shouldn’t unblock it by themselves. If it happens regularly, however, the sink is not considered to be broken, and one may unblock it with a plunger (See Yabia Omer 5:33). Other poskim take a more lenient view. R’ Yitzchak Yaa...

Question: Can I add sauces and spices to hot food on Shabbos? Answer: There is a big difference as to whether the sauces or spices are raw or have previously been cooked, whether the food is a davar gush, solid food such as a thick cholent or davar lach , food with significant liquid and if the food is in the keli rishon , pot that was on the flame or keli sheni , e.g. one’s plate. The Shulchan Aruch (OC 318:9) writes that while one can’t place salt directly into a keli rishon , one may do so in a keli sheni . The Rema, however, writes that ideally one shouldn’t even add salt to hot food in a keli sheni (See Shabbos 42b) . Nonetheless, the Mishna Berura (318:64;71) writes that as regular table salt has been cooked already (in its processing), one would be allowed to add salt to a pot off the flame as we follow the rule, ein bishul achar bishul, food can’t be cooked again. Nonetheless, he writes one should ideally only add it to a keli sheni. The Shulchan Aruch (OC 318:9) wri...

Question:  Can I place my cold food on the hotplate on Shabbos if the timer is set to heat it up later? If not, can I do so before Shabbos? Answer:  The Shulchan Aruch (OC 253:5) writes that one may heat up a davar gush, dry solid food, on Shabbos by placing it on top of another pot. One may place such food onto a hotplate, regardless as to whether it is on or will later be switched on with a timer. Some are particular to put an upturned tray, etc. down first (See Yechave Daas 2:45; Tzitz Eliezer 8:26:5; Meor Hashabbos 10:4). While one mustn’t place a davar lach , a boiled food with liquid, on the stove or hotplate on Shabbos, R’ Ovadia Yosef (Yabia Omer OC 10:26) allows one to place such a pot on the hotplate while it’s off even though it will later switch on through a timer. Most poskim, however, disagree . R’ Tzvi Pesach Frank (Har Tzvi OC 136) compares using a timer to later heat food to placing food on a stove that will be lit soon, which he argues is assur m...

Question: Can I place chicken on a hotplate on Shabbos to heat it up? Answer: Chazal (Shabbos 36b) prohibited reheating even cooked food on Shabbos. According to the Ran (quoted by the Mishna Berura 253:55), the reason is because it looks like cooking, while Rabbenu Tam (quoted in Shaar Hatziyun 253:37) writes that it is to prevent people from stoking or adjusting the flame on Shabbos. The Shulchan Aruch (OC 253:5) allows one to heat up a roasted food on top of another pot on a stove on Shabbos, as this does not resemble cooking (See Magen Avraham OC 318:26). The Pri Megadim (quoted by the Biur Halacha 253:3) writes that this only applies if the pot has food in. Thus, one would only be able to heat food if there was already a pot on the stove (See Chazon Ish 37:9). Nonetheless, R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 3:1n112) and R’ Shmuel Wosner (Shevet Halevi 1:91) hold that even the Pri Megadim would agree that one may use an empty pot on a hotplat...

Question: I sometimes daven in a shul where the aron hakodesh is on the northern wall. Some people  daven towards the aron while others face east. Which is correct? Answer: The Gemara (Berachos 30a) teaches that one should face towards Yerushalayim when davening the amida. Rambam (Tefilla 5:1) lists facing Yerushalayim as one of eight criteria for proper davening , but he notes that if one fails to do so, they do not need to repeat davening . Additionally, Rambam (Tefilla 11:2) writes that when building a shul, the aron hakodesh should be placed on the wall that facing Yerushalayim to ensure that people face the aron while davening . The Mishna Berura (94:9) states that if the aron cannot be placed on the eastern wall, it should be placed on the northern or southern wall, and people should still face Yerushalayim. However, the aron should not be placed on the western wall, as this would cause people to turn their backs to it while davening (see Biur Halacha 150:5; S...

Question: Can I study for my medical exams on Shabbos? Answer:  The Gemara (Shabbos 149a) writes that one mustn’t read a shtar hedyot (common document) on Shabbos. The Shulchan Aruch (OC 307:17) writes that there is a machlokes as to what this includes. Rambam (Mishnayos Shabbos 23:2) and the Baal Hamaor (quoted by the Beis Yosef OC 307:17) write that it refers to regular letters. Thus, one mustn’t read anything other than Torah on Shabbos. Accordingly, one shouldn’t read any secular books, etc. The Rashba (Shabbos 149a; Shut Harashba 7:288) understands shtar hedyot as business documents and quotes the Ramban who agrees. One may, however, read scholarly works including medical journals on Shabbos (See Beis Yosef ibid) . The Mishna Berura (307:65) writes that while the halacha follows the Rashba, it is commendable to be strict on oneself and avoid reading secular works on Shabbos. Similarly, R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 29:47) allows one to read profe...

Question: Is it appropriate to celebrate birthdays? Someone told me that as the only birthday mentioned in the Torah is Pharaoh’s, we shouldn’t celebrate them? Answer: While Pharaoh’s birthday is the only one mentioned in the Torah (Bereishis 40:20) the Midrash Sechel Tov (on that passuk ) notes that most people treasure their birthday and make a party to celebrate. R’ Ephraim Greenblatt (Rivevos Ephraim 4:240:7) writes that we find that the Gemara, midrashim and mefarshim attribute much significance to the birth-dates of our ancestors . Clearly, one’s birthday is most significant and should be celebrated. The Kesav Sofer (YD 148) wrote that on his 50 th birthday he made a siyum upon completing maseches pesachim and recited shehecheyanu . The Ben Ish Chai (Re’eh 1:17; Ben Yehoyada, Berachos 28a) writes that his custom was to treat every birthday as a yom tov , and it is a commendable custom. Likewise, R’ Ovadia Yosef (Yabia Omer OC 6:29:4) writes that it is appropriate to...

Question: Can I buy a seven-branched candelabrum made out of glass? Answer: The Gemara (Rosh Hashana 24a; Menachos 28b) writes that it is assur deoraisa to create a seven-branched candelabrum as the Torah (Shemos 20:20) forbids imitating any of the kelim of the mishkan . The rishonim debate whether this applies to all seven-branched candelabra or just exact replicas of the original menora. The Bechor Shor (Rosh Hashana 24a) holds that any seven-branched candelabrum regardless of its size or shape, etc. is assur while Meiri (Rosh Hashana 24a) writes that if it is even slightly different from the original menora, then it is permitted (See Chacham Zvi 60). The Shulchan Aruch (YD 141:8) follows the Maharik (75) who writes that if it would be kosher bedieved in the mishkan then it is assur. R’ Yosef Chaim Sonnenfeld (Salmas Chaim 272) writes that one shouldn’t even make a model of a menorah for educational reasons. R’ Moshe Feinstein (Igros Moshe YD 3:33), however, disagree...

Question: Can I fulfil my obligation of shnaim mikra by reading the Chumash along with the baal korei ? Can I read the Rashi in English? Answer: The Shulchan Aruch (OC 285:1) writes that even though one listens to the Torah being read on Shabbos, one must review the parsha twice each week together with either the Targum or Rashi (See Berachos 8a). The Mishna Berura (285:6) explains that they each have advantages over each other. There is a machlokes as to whether listening to leining counts as having read the Torah once. The Magen Avraham (OC 285:8) and Chaye Adam (7:9) write that it does, while Rambam (Tefilla 13:25) and the Beis Yosef (OC 285) holds that listening does not help. The Shulchan Aruch (285:5) writes that reading (quietly) along with the baal korei counts as reading the Torah (See Aruch HaShulchan OC 285:3 quoting the Perisha). The Mishna Berura (146:15) quotes differing opinions as to whether it is more appropriate to follow along silently with the baal...

Question: Is one allowed to sit in Shul during the hakafos on Simchas Torah, or do they need to stand as the Torah is moving around? Answer:   The Shulchan Aruch (YD 282:2) writes that one must stand when the Sefer Torah is being carried until it has reached its destination or is out of sight (See Mishna Berura 146:17). On Simchas Torah, when the Sifrei Torah are being carried for lengthy hakafos , this can be problematic for some who struggle to stand for long periods of time. Many of the poskim have come up with different solutions. The Aruch Hashulchan (YD 282:5) writes that while one must stand during the hakafos, that only applies so long as the Sifrei Torah are in motion. In between the hakafos one may sit, whether the Sifrei Torah are on the bima or being held by others, as this counts as them having reached their destination. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 12:13; Sukkos 12:9) maintained that the whole shul could be considered as the place of the...

Question: I slept in a sukka as a teenager though now that I’m married with children, I am reluctant to leave them alone at night. Is that a good enough excuse to sleep in the house? Answer: The Shulchan Aruch (OC 639:2) writes that while one is allowed to eat a snack outside of a sukka , the halachos  of sleeping are stricter, and one shouldn’t even take a short nap outside of a sukka . Nonetheless, the Rema justifies the practice of many who don’t sleep in their sukka . Firstly, he reasons, the sukka may be too cold to sleep in. One who is particularly uncomfortable ( mitztaer ) is exempt from sleeping in a sukka . The Mordechai (Sukka 741) wrote that in his time (13 th Century, Germany) most people didn’t sleep in the sukka due to the cold weather. The Mishna Berura (639:17), however, understands this to refer to someone who doesn’t have pillows and blankets to keep them warm. Seemingly, one who does have would not be exempt from sleeping there. Additionally, the R...

Question: Can I squeeze a lemon for salad dressing on Shabbos? Answer: The Shulchan Aruch (OC 320:1) writes that it is forbidden mideoraisa (prohibition of sechita) to squeeze olives and grapes on Shabbos as these fruits are planted primarily to make oil and wine. It is forbidden derabanan to squeeze other fruits such as pomegranates or strawberries to make drinks on Shabbos. The Shulchan Aruch (320:6) writes that one may however, squeeze lemons on Shabbos. Elsewhere (Beis Yosef OC 320), he explains that people in Egypt would do so on Shabbos. Firstly, he reasons, as lemon juice can’t be drunk unless it has been diluted, it isn’t considered a regular juice. Secondly, they would do so into sugared water, rather than into an empty container (See Teshuvos Harosh 22:2). Many of the poskim challenge this, as lemons are primarily grown for their juice. The Mishna Berura (320:22), Kaf Hachaim (OC 320:36) and R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 5:5) write that as nowa...

Question:   Can one take a cold shower on Shabbos? Answer: The Gemara (Shabbos 39b) writes that chazal decreed that one mustn’t wash one’s entire body with hot water on Shabbos, as they suspected that if it would be allowed, people would heat up water on Shabbos. The Shulchan Aruch (OC 326:1) writes, however, that one is allowed to wash one’s face, hands and feet with water that was heated before Shabbos. The Shulchan Aruch (OC 326:4) does allow one to pour cold water over one’s whole body. Nonetheless, the poskim write that the ashkenazi custom is to avoid showering on Shabbos. The Magen Avraham (OC 326:8) writes that one can’t dip in a river as we are concerned that one may carry (outside of an eruv ) or squeeze water out of one’s hair, etc. (See Shut Maharil 139; Mishna Berura 326:21). R’ Moshe Feinstein (Igros Moshe OC 4:74: rechitza 3; 4:75) writes that while the reasons for this minhag may not apply to taking a cold shower in one’s house, one shouldn’t do so unde...

Question :  Can I sunbathe on Shabbos? Answer :  The Shulchan Aruch (OC 303:25) writes that the melacha  of  tzoveia , dyeing, applies to colouring one’s body. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 5:32:2) writes, therefore, that one mustn’t sunbathe on Shabbos, whether for medical reasons or just because they would like a tan. Additionally, he argues, that when it is exceedingly hot, sunbathing can be a painful experience and so must be avoided on Shabbos (See Rambam, Shabbos 21:29). Lastly, sunbathing is normally preceded by rubbing sun-cream into oneself, and often ointments afterwards which is prohibited on Shabbos (See Chelkas Yaakov 4:17:1). R’ Binyamin Zilber (Az Nidberu 2:30) writes that while one can’t sunbathe for health reasons, one may do so on one’s own balcony for relaxation. R’ Moshe Feinstein (Igros Moshe OC 3:45) writes that while photochromic lenses change colour in the sun, there is no issue of tzoveia as it is temporary and changes right...

Question: Can we inflate an air-bed with a foot-pump on Shabbos for an unexpected guest? Answer: The Shulchan Aruch (OC 340:8) writes that one can put feathers back into a cushion on Shabbos though one can’t replace it with fresh feathers as this is tikkun mana, fixing an object (See Mishna Berura 340:32). Based on this, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 6:30) forbids pumping up a mattress on Shabbos, as one is putting ‘new air’ into the mattress. Additionally, one should avoid acts that involve a lot of tircha, exertion on Shabbos. R’ Pesach Eliyahu Falk (Machazeh Eliyahu 69:2), however disagrees. There is a big difference between a cushion that is considered broken minus its stuffing, and an inflatable mattress, that is more like a water bottle that is supposed to be emptied and filled as needed (See Minchas Shlomo 1:11:5) Similarly, R’ Bezalel Stern (Betzel Hachachma 4:92:1; 93) writes that one may inflate a mattress on Shabbos. One can’t compare air that has no r...

Question:   Is one allowed to soak lettuce on Shabbos to get rid of any bugs? Answer: The Shulchan Aruch (OC 319:8) forbids soaking karshinim, grain for animals, in water on Shabbos as doing so will separate the dirt and grain which is borer. The Mishna Berura (319:29) writes that this would apply equally to washing dirty potatoes, etc. Nonetheless, R’ Moshe Feinstein (Igros Moshe OC 1:125) differentiates between soaking karshinim and rinsing fruits and vegetables. Just as one can peel onions and garlics as that is considered derech achila, the normal way of eating them, so too, it is acceptable to rinse fruit before eating them. Additionally, one can’t compare dirty potatoes that everyone would wash, to fruit and vegetables that many would eat without rinsing. Nonetheless, R’ Moshe writes that while one can rinse them off under a running tap, one shouldn’t soak them in a bowl of water. R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 3:n48) also explaine...

Question: How should one remove the seeds from a watermelon on Shabbos? Answer: The Gemara (Shabbos 74a) teaches that the forbidden melacha of borer involves selecting the pesoles, unwanted items, from the ochel , one’s food. The Rema (OC 319:4) writes that even if it is a lot of bother to remove the ochel , the food that one wants, from the pesoles, the waste, one cannot remove the pesoles on Shabbos. The Shulchan Aruch (OC 319:16) is clear that the prohibition only applies to preparation of food. Eating itself, however, cannot ever be considered as a melacha. Thus, the Chazon Ish (Shabbos 54:1) writes that one must place the piece in his mouth and spit out any seeds. The Ben Ish Chai (Beshalach 2:7) and Kaf Hachaim (OC 319:47) however, do not require this, arguing that this isn’t the normal way of eating. One should shake the melon to shake any seeds off it and pick out any remaining seeds before one eats. Similarly, R’ Binyamin Zilber (Az Nidberu 1:26) argues that if o...

Question: Can one put water and ice pops in the freezer on Friday night so that they can have ice cubes and ice pops on Shabbos? Answer: R’ Chaim Palaji (Lev Chaim 2:192) writes that one can’t make ice on Shabbos. He compares it to producing cheese from milk which is forbidden as it is a form of boneh, building a new substance. R’ Dov Berish Weidenfeld (Dovev Mesharim 1:55) writes that it is forbidden because of nolad , the prohibition against using things that were born on Shabbos. R’ Ovadia Yosef (Halichos Olam 4:p93; Yechave Daas 1:30) allowed one to freeze water on Shabbos, arguing that creating ice is different from cheese as it would quickly change back to water if left out.  R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 10:n14) held that there is no issur in creating ice on Shabbos. As the Shulchan Aruch (OC 320:10) allows one to break ice in a jug on Shabbos, we’re clearly not worried about nolad. Thus, R’ Shmuel Wosner (Shevet Halevi 3:5...

The Rema (OC 553:2) writes that when Tisha B’av is on (or pushed onto) motzaei Shabbos , one must wait until after saying barchu before changing into one’s non-leather shoes. One should undo them before maariv, and then slip them off, ideally without handling them (Mishna Berura 553:6). Only the chazzan should change them before maariv. R' Shlomo Zalman Auerbach (Halichos Shlomo, Tisha B'Av 15:n15) wrote that when one goes to a Shul that is davening after nacht, they should change their shoes before maariv. R’ Ephraim Greenblatt ( Rivevos Ephraim 1:380:2) writes that one shouldn’t come to shul on Shabbos wearing non-leather shoes because one isn’t allowed to display mourning on Shabbos. Likewise, one can’t carry them on Shabbos, as that would be hachana, preparing for after Shabbos. Thus, one should bring them to shul before Shabbos. (ibid 3 :356; 3:606:7). The berachos on havdala are split up. One doesn’t say hagefen until Sunday night when one can drink wine as...

Question: I forgot to prepare shirts and polish my shoes before the nine days. What can I do? Answer: The Gemara (Taanis 26b; 29b) writes that one mustn’t clean or iron one’s clothes during the week of Tisha B’av. The Rema (OC 551:3) writes that the custom (for ashkenazim ) is not to do so for the nine days from Rosh Chodesh Av. The Rema (OC 551:14) writes that one may wash a child’s clothes, especially if they regularly get them dirty. Some (Piskei Teshuvos 551:n232) write that this only applies to younger children’s clothes and the Mishna Berura (551:82) writes that one shouldn’t wash their clothes in the week of Tisha B’av. Additionally, one isn’t supposed to wear freshly washed clothing. The poskim write that this doesn’t apply to clothing that are worn on the skin and changed daily. Thus, while most poskim write that this prohibition applies also to shirts, R’ Chaim Pinchas Scheinberg (quoted in Divrei Chachamim OC:459) held that one can wear fresh shirts, too. One who ...

Question: Can my child have a haircut during the three weeks or eat meat during the nine days ? Answer: The  Shulchan Aruch (OC 551:14) rules that adults may not cut children’s hair during the nine days . The Mishna Berura (551:81 quoting the Elya Rabba) writes that this applies for the three weeks (between 17 th Tammuz and 9 th Av). While the Mishna Berura (Shaar Hatziyun 551:91) discusses whether young children can have a haircut, depending on the reason behind this prohibition, the Aruch Hashulchan (OC 551:31) and R’ Moshe Feinstein (Igros Moshe YD 1:224) allow children younger than six to get a haircut if necessary. R’ Ephraim Greenblatt ( Rivevos Ephraim 1:336:2; 2:155:19) writes that one who has the minhag to give their son an upsherin shouldn’t schedule the haircut during the three weeks . Certainly, if a child has lice, one doesn’t need to wait to cut their hair (Nitei Gavriel, Bein Hametzarim 19:8). The Magen Avraham (OC 551:31) writes that so long as chi...

Question: Can one brush one’s teeth on a fast day? Answer: The Gemara (Berachos 14a) relates that there were amoraim who would taste some food while fasting. The rishonim debate whether this applies only to a private ta’anis or even a public one (See Tosafos; Rosh). The Shulchan Aruch (OC 567:1) writes that one who’s really hungry on the four minor fast days (i.e. not on Tisha B’av or Yom Kippur) may taste some food and spit it out. The Rema doesn’t allow it on any ta’anis . While the Shulchan Aruch (OC 567:3) forbids one to rinse one’s mouth with a little water and spit it out on a (public) ta’anis , the Magen Avraham (OC 567:6) writes that this is only according to the Rema who forbids tasting food. The Shulchan Aruch would allow one to rinse with less than a revi’is of water (on a minor fast). While the Kaf Hachaim (OC 567:13) forbids rinsing even with less than a revi’is, most poskim are more lenient, especially when one is uncomfortable. Thus, the Rema (Darchei M...

Question: Do I need to sit down for melave malka even when Shabbos goes out after 11pm? Answer: The Gemara (Shabbos 119b) writes that one should set one’s table for a meal after Shabbos. This meal is known as melave malka , escorting out the Shabbos queen. Rambam (Shabbos 30:5) and the Tur (OC 300:1) explain that we should escort Shabbos out with the same respect that we brought it in with. Thus, the Mishna Berura (300:1; 3) writes that one should lay the table properly as one does for Shabbos, light candles and sing zemiros. While the Mishna Berura (300:1) writes that melave malka is not as important as the three Shabbos meals, the poskim stress the importance of this meal and the reward of those who are particular to partake. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 63:3) quotes many poskim who write that women are equally obligated to eat melave malka (See Maaseh Rav 150). The Vilna Gaon (Biur Hagra OC 300:1) says that one should eat bread at the meal. The Ma...

Question: If we are not allowed to throw food then how can we throw sweets at a chassan at his aufruf ? Answer: The Gemara (Berachos 50b) teaches that as bread is more important than other food, one should never throw bread. Likewise, one must not throw unwrapped food that could get ruined. Thus, Rambam (Berachos 7:9) and the Shulchan Aruch (OC 171:1) write that one must treat food in a respectful manner. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 20:29) adds that this even applies to food that one is not allowed to eat, such as chametz on Pesach. The Magen Avraham (OC 171:1) explains that when one treats food disrespectfully, one is demonstrating a lack of gratitude to Hashem for His gifts. The Aruch Hashulchan (OC 171:3) and Mishna Berura (171:9) write that the Gemara’s restriction against throwing specifically applies to bread even if it will not get ruined. Other food, however, may be thrown providing that it will not get ruined. Thus, the Magen Avraham (167:38) an...

Question: Does one need lechem mishne for seuda shelishis ? If so, can I use a frozen challa ? Do I need to remove it from the bag if I’m not going to eat it? Answer: The Gemara (Shabbos 117b) writes that we are botzeia over two challos to remember that two portions of man fell in the midbar before Shabbos. While according to the Magen Avraham (OC 254:23) this requirement is derabanan, the Taz (OC 678:2), Chasam Sofer (OC 46) and Aruch Hashulchan (OC 274:1) write that it is mideoraisa . Following Rashi, the Shulchan Aruch (OC 274:1) understands this to mean saying hamotzi over the two challos. The Vilna Gaon, however, follows Rashba who writes that the requirement is to cut both challos (See Mishna Berura 274:4; Aruch Hashulchan OC 274:3). The Daas Zekeinim (Shemos 16:22) writes that as the bnei yisrael would only have had one portion of man left by Shabbos afternoon, there is no need to have lechem mishne for seuda shelishis. The Rema (OC 291:4) writes that while man...

Question: I have just been prescribed a new pill for my asthma. It comes in a capsule made from gelatine. Is that a problem? Answer: While gelatine, unless certified as kosher , comes from non-kosher animals (or animals not shechted ) there is a machlokes as to whether it is kosher or not. R’ Chaim Ozer Grodzinski (Achiezer 2:11; 3:33:5), R’ Yechezkel Abramsky (brought in intro to Tzitz Eliezer 4), R’ Eliezer Waldenberg (Tzitz Eliezer 6:16; 10:25:20:2) and R’ Ovadia Yosef (Yabia Omer 8:YD 11) all write that one may eat gelatine even from a non-kosher source (See Shearim Metzuyanim Behalacha 47:5). However, R’ Aharon Kotler (Mishnas R’ Aharon 1:16), the Chazon Ish (YD 12:7), R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:52; 3:147; 5:5), and R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:381) all write that one can only eat gelatine from a kosher source. R’ Moshe Feinstein (Igros Moshe YD 1:37, 2:23, 2:27, 2:32) writes that because of the doubt, one should not be lenient and eat ...

Question: I have heard conflicting things about women saying havdala. As a single woman, what should I do? Answer: The Rema (OC 296:8) writes that as the Shulchan Aruch brings two opinions as to whether women are obligated to say havdala or not, they should not recite it themselves, but should listen to a man saying it instead. The Mishna Berura (296:34) explains that women are obviously obligated to keep all laws of Shabbos. The difference of opinion lies in whether havdala is treated as a part of Shabbos, or as a regular time-bound mitzva (such as tefillin which women are exempt from). The Taz (OC 296:7) points out, however, that women must say hamavdil bein kodesh lechol before doing any melacha. The Biur Halacha writes that women may make havdala , though should omit the beracha of meoiray haeish on the candle. The Aruch Hashulchan (OC 296:5), R’ Moshe Feinstein (CM 2:47) and R’ Ephraim Greenblatt (Rivevos Ephraim 1:273; 6:172), however, write that women may say this...

Question: If I stay up all night learning on Shavuos, what should I do about birchos hatorah ? Answer: The Magen Avraham (494:1) quotes the midrash that relates how the bnei Yisrael slept in on the morning of kabbalas hatorah and had to be woken up. To rectify this, we stay up each Shavuos night, learning Torah, preparing ourselves to receive the Torah anew. The Mishna Berura (47:28) addresses the issue of whether one who has not slept may recite birchos hatorah . Given the machlokes on this matter, one should either listen to someone else (who has slept) recite the berachos or have the intention to fulfil the beracha while saying ahava rabba , and then learn immediately after shacharis . R' Akiva Eiger maintained that one who had slept in bed during the day for at least half an hour is considered to have slept and may recite all the berachos as usual. Many Sefardim follow the rulings of the Kaf Hachaim (OC 46:49) and R’ Ovadia Yosef (Yabia Omer OC 5:6; Yechave Daas ...

Question: Do I need to say a beracha on medicine? What about if I need a drink in order to swallow a pill? Answer: The Gemara (Berachos 38a) writes that one only recites a beracha on food that one eats for medical reasons if they will enjoy eating it. Likewise, the Shulchan Aruch (OC 204:7) writes that one only says a beracha before (and after) drinking water if they are doing so to quench their thirst. Thus, the Mishna Berura (204:42) writes that if one drank some water just to enable them to swallow a pill, they should not recite a beracha. However, if one drinks any other beverage, one would be required to recite a beracha. R’ Moshe Feinstein (Igros Moshe OC 1:82) writes that if the medication itself tastes nice, then one should recite a beracha. Likewise, R’ Yosef Shalom Elyashiv (quoted in Rivevos Ephraim 4:54:39) maintained that if one mixed the medicine into something that tastes good, one would need to recite a beracha on it. There is a machlokes as to whether o...

Question:  I leave my hotplate on a (manual) time-switch on Shabbos. Can I adjust it on Shabbos if I want it to come on or go off earlier or later? Answer: Rambam (Shabbos 3:1) and the Shulchan Aruch (OC 252:1) write that one can begin a melacha on Friday even though the action will continue running into Shabbos. Thus, R’ Yaakov Breisch (Chelkas Yaakov OC 71), R’ Shlomo Zalman Auerbach (Minchas Shlomo 1:13), R' Eliezer Waldenberg (Tzitz Eliezer 1:20:9), R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 13:26) and R’ Ovadia Yosef (Yabia Omer OC 3:17) write that one may set timers before Shabbos. R’ Moshe Feinstein (Igros Moshe OC 4:60), however, disagrees, writing that one may only use timers for one’s lights. Firstly, timers are akin to instructing a non-Jew to perform a melacha on one’s behalf which is prohibited. While the Gemara does allow certain actions to be set up beforehand to run on Shabbos, that only applies when the action process began before Shabbo...

Question: A friend just gave me a glass dish filled with sweets as a gift. Who was supposed to tovel it, me or her? Answer: R’ Shlomo Zalman Auerbach (Minchas Shlomo 2:66:20) held that one shouldn’t tovel a gift before giving it as they may want to return it. If they do, it wouldn’t yet be considered something used for food, and therefore doesn’t require tevila . Likewise, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:44; 7:43:2; 8:70) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:452) write that one selling dishes shouldn’t tovel them before selling them as until they have been bought, they serve as merchandise, rather than eating utensils. If one bought a dish that the shopkeeper had tovelled , they would still need to tovel it again (See Tevilas Kelim 8:6). R’ Asher Weiss (Minchas Asher, Matos 68:4) writes that if one tovelled a gift before giving it, it would not need tovelling again, Nonetheless, one shouldn’t do so, unless one is tovelling other things that requir...

Question: Do I need to count the omer ? If so, should my husband wait to count the omer until he’s home so that he can count with me? Answer: While Rambam (Temidin Umusafin 7:22) and the Sefer Hachinuch (306) hold that the mitzva to count the omer nowadays is mideoraisa , most poskim (Tosafos, Menachos 66a; Rosh, Pesachim 10:40; Ran, end of Pesachim) hold that it is derabanan . The Ran explains that the Torah obligation is dependent on the korban haomer . Nowadays, we continue counting in commemoration of the mikdash . There is another machlokes as to whether women are obligated at all. Ramban (Kiddushin 34a) holds that women are obligated while Rambam (Temidin Umusafin 7:24; Sefer Hamitzvot 161) and the Magen Avraham (OC 489:1) hold that as it is a time-bound mitzva, women are exempt. The Mishna Berura (489:3) quotes the Shulchan Shlomo (489:3) who writes that as women will probably forget to count one night they shouldn’t count with a beracha at all . Nonetheless, t...

Question:  Do I need to feed my pet fish kosher l’pesach food over Pesach? Answer: The Gemara (Pesachim 21b) teaches that one may not have any benefit from, or even own chametz over Pesach. Thus, the Shulchan Aruch (OC 443:1) writes that one must not feed one’s animal chametz over Pesach. One may not even instruct a non-Jew to do so on their behalf (ibid. 448:7). However, the Mishna Berura (448:33) and Aruch Hashulchan (OC 448:12) write that one may sell their animal to a non-Jew for the duration of Pesach. It is best to sell the animal with one’s chametz to ensure that the transaction is carried out in a halachically accepted manner, and the animal should be removed to the non-Jew’s property. One should not sell the animal along with its chametz food as that is giving the impression that one is using a tricky loophole to feed one’s animal with chametz. Although Ashkenazim do not eat kitniyos on Pesach, they are allowed to own and benefit from it. Thus, one may feed...

Question:  Do I need to place a mezuza on the entrance to a small laundry room, approximately 1.8 metres long and 1.5 metres wide? Answer: The Gemara (Sukka 3a) writes that we are not required to attach a mezuza to a house which is smaller than four amos by four amos . According to R’ Chaim Naeh (Shiurei Torah 13:25) this measures up to just under 3.7m 2 . Even the Chazon Ish (quoted in Shiurin Shel Torah 10:8), who maintains that an amah is larger, holds that one should follow the smaller size in this case.   While the Rosh (Mezuza 16) writes that both the width and length of the room need to be at least four amos, Rambam (Mezuza 6:2) and Shulchan Aruch (YD 286:13) write that it depends only on the size of the area. Thus, the Shach (YD 286:23) and Aruch Hashulchan (YD 286:21) hold that if either the length or width of the room is less than four amos, one should affix a mezuza without reciting a beracha . The Pischei Teshuva (YD 286:11) quotes the Chamudei Daniel...

Question: As I was putting my tefillin away, I noticed that there are some spots on my retzuos (straps) where the black paint has come off. Are they kosher or do I need to paint them before wearing them again? Answer: The Gemara (Menachos 35a) writes that there is a halacha lemoshe misinai that retzuos need to be (painted) black. According to the Elya Rabba (32:62) black is unique as any colour painted on top gets absorbed into it. Thus, black symbolises the oneness of Hashem. The Shulchan Aruch (OC 33:3) writes that only the side that shows needs to be painted black. Recently, many have bought straps that are painted black on both sides, though R’ Shmuel Wosner (Shevet Halevi 9:16) writes that as the majority of poskim wrote that this isn’t necessary, there is no reason to do so. The Mishna Berura (33:19) writes that one must pay particular attention to the kesher (knot) on the shel yad as that it is likely to get worn. So long as the retzuos look black at first glance t...