Dose of Halacha

Question: Do I need to cross the road on Shabbos to avoid triggering a motion sensor light? Answer: The Mishna Berura (277:9) writes that one mustn’t open a door near a candle. As the breeze will inevitably fan the flame, this is considered to be pesik reisha denicha lei as one may benefit from this too. The Piskei Teshuvos (277:9) writes that this halacha applies equally to walking past a light that will be triggered by a sensor. Nonetheless, R’ Chanoch Padwa (Cheshev Haefod 3:83) and R’ Ephraim Greenblatt (Rivevos Ephraim 7:1231; 8:532:1) argue that when one isn’t interested in triggering someone else’s light it is considered to be pesik reisha delo nicha lei. Thus, they write that while it is ideal to avoid triggering such lights, one may walk past them if necessary. R’ Ribiat (The 39 Melochos, p1214) differentiates between a regular residential road and a rural area. Only if the street is lit up enough that one can see where they are going clearly is this extra light...

Question: We rented a cottage for the weekend and forgot to check if the fridge had a light that will switch on when we open the door. Could we have asked our three year old child to open and close the fridge on Shabbos? Answer: The Gemara (Shabbos 120b) writes that it is assur to do a permitted action which will inevitably cause a melacha to be transgressed. This prohibition is known as pesik reisha . Thus, one mustn’t open a fridge door on Shabbos if by doing so it is inevitable that the light will come on, even though the reason they are opening it is to take food out or replace it. R’ Ovadia Yosef (Yabia Omer 9:OC:108:187) writes that as one benefits from the light going on in the fridge ( pesik reisha denicha lei ), doing so is assur mideoraisa (See Rambam, Shabbos 1:6). One mustn’t therefore ask a child to open the fridge for them. While one cannot normally ask a non-Jewish person to do a melacha for them, the Magen Avraham (OC 253:41; 277:7; 314:5) writes that the pro...

Question : I can’t leave work every night in time to light when it gets dark. Should my wife light for me? Answer: The Gemara (Shabbos 21b) writes that the time for lighting the menora is when everyone from the market has left. Thus, Rambam (Chanuka 4:5) writes that the latest time to light is half an hour after lighting time. Nonetheless, the Rema (OC 672:2) follows Tosafos (Shabbos 21b) who writes that as nowadays we light indoors, we have more time. Thus, the Magen Avraham (OC 672:6) and Elya Rabba (672:2) write that providing one’s family members are awake, one can light all night up until dawn (See Aruch Hashulchan OC 672:7). The Mishna Berura (672:11) writes that one should even wake up their family members if necessary so that they can light with a beracha (See Rivevos Ephraim 4:159). However, R’ Moshe Feinstein (Igros Moshe OC 4:105:7) disagrees, writing that while it is ideal for others to see the lights, one would perform the mitzva regardless of there being any wit...

Questions: I have always enjoyed relaxing on Friday night with the newspaper, though someone told me that I mustn’t read it on Shabbos. Is that true? Answer: The Gemara (Shabbos 113b) teaches us that the manner of speech on Shabbos should be different to that of the weekday. Thus, the Shulchan Aruch (OC 307:1) writes that one mustn’t discuss future business deals on Shabbos. The Mishna Berura (317:5) writes that this is the reason for wishing others ‘Good Shabbos’ or ‘Shabbat Shalom’ rather than ‘Good morning’, etc. Elsewhere, 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. The Rashba (Shabbos 149a; Shut Harashba 7:288) understands shtar hedyot as ...

Question: I am on a course of antibiotics and forgot to remove the pills before Shabbos. There is writing on the blister pack which will be torn if I pop them out. What can I do? Answer: The Shulchan Aruch (OC 340:14) writes that one mustn’t tear in a constructive manner on Shabbos. The Mishna Berura (314:25) writes that while one is usually forbidden miderabanan to tear even in a destructive manner, they may do so if they have specific Shabbos needs, such as for guests. The prohibition of mocheik , erasing, however, is more severe. While destroying writing is forbidden mideoraisa under the melacha of mocheik (Shulchan Aruch OC 340:3), the Mishna Berura (340:17; 41) writes that one wouldn’t be able to do so even for specific Shabbos needs (See Shemiras Shabbos Kehilchasa 9:n47). One should, therefore, ideally remove the pills before Shabbos. If one forgot to do so, they should attempt to cut them out from the back where no writing will be destroyed. If necessary, howev...

Question: Am I allowed to order something online to arrive on Shabbos? Answer: The Mishna (Shabbos 121a) writes that one mustn’t ask a non-Jewish person to extinguish a fire on Shabbos. Rambam (Shabbos 6:1) writes that this prohibition ( amira leakum ) is miderabanan (See Shaar Hatziyun 243:7). The Shulchan Aruch (OC 244:1) writes that one may pay a non-Jewish person to do a melacha for them if they don’t specify that it needs doing on Shabbos. Thus, one may give one’s car in to a garage on Friday and pick it up after Shabbos providing they have enough time to do it before or after Shabbos if they want. The Mishna Berura (244:24) notes that this must include daytime hours when it normal for one to work. Thus, the Shulchan Aruch (OC 247:1) allows one to pay a delivery man to deliver a parcel without worrying when they’ll deliver it, providing that they weren’t specifically instructed to deliver it on Shabbos. Likewise, the Mishna Berura (247:4) writes that if they have been in...

Question: I frequently taste food while cooking. Should I recite a beracha? Answer: Rambam (Berachos 1:2) states that one is not required to recite a beracha before tasting food. However, Rabbeinu Chananel (quoted by Tosefos, Berachos 14a) holds that one must recite a beracha , unless they spit the food out (see Tur OC 210:2). The Shulchan Aruch (OC 210:2) rules that if one tastes less than a revi’is of food and spits it out, they do not need to say a beracha . There is, however, a difference of opinion as to whether a beracha should be recited if the food is swallowed. The Mishna Berura (210:19) explains that the Shulchan Aruch follows the opinion of Rambam, meaning that one would not recite a beracha regardless of whether the food is swallowed. The Rema adds that safek berachos lekula , in cases of doubt as to whether a beracha is necessary, the lenient approach is followed, as most berachos are derabanan . However, the Mishna Berura (ibid., Shaar Hatziyun 210:30) notes...

Question: I particularly enjoy the smell of coffee beans. Should I say a beracha when I smell them? Answer: The Gemara (Berachos 43b) writes that one who smells an esrog or quince should recite the beracha, ‘..hanosen reiach tov bapeiros’ (He who places a nice aroma in the fruit) . According to the Shulchan Aruch (OC 216:2), one says this beracha upon smelling an edible fruit, providing when they picked it up, they intended to smell it, regardless of whether they are eating it or not. The Mishna Berura (216:9 quoting the Elya Rabba 216:5) writes that the correct wording is ‘.. asher nasan reiach tov bapeiros,’ using the past tense rather than the present tense. The Ben Ish Chai ( Vaeschanan 1:15) writes that as there is a doubt as to what the correct beracha should be, many avoid saying this beracha (See Kaf Hac haim OC 216: 27 ) . Nonetheless, R’ Ovadia Yosef (Chazon Ovadia, Berachos 216:15) writes that one may say it. The Rema (OC 216:14) writes that there are s...

Question:   I was travelling and, due to losing a few hours, was unable to daven shacharis on time. What should I do now? Answer: The Shulchan Aruch ( OC 89:1) states that one should daven shacharis within four hours of alos hashachar (dawn). However, the Rema adds that if necessary, one may daven shacharis up until chatzos (midday). The Gemara (Berachos 26a) teaches that if someone inadvertently misses shacharis , mincha or maariv they can compensate by reciting a tefilla tashlumin , an additional amida in the next tefilla . The Shulchan Aruch (OC 108:1) rules that the regular amida must always be said first, followed by the tashlumin (see Aruch Hashulchan OC 108:9). The Shulchan Aruch (OC 108:7) and Mishna Berura (108:1; 22) clarify that one who deliberately misses a tefilla forfeits the opportunity for tashlumin . As this tashlumin should follow immediately after the regular amida, the Mishna Berura (108:11) advises against any interruptions, even for Tor...

Question: We were invited to a family member’s house who does not keep kashrus properly but have gone out of their way to buy us kosher food. They have even bought us new plates to eat from, though they haven’t tovelled them. What can we do? Answer: While there are some rishonim that allow one to use dishes that have not yet been tovelled (See Raavya, Pesachim 464; Hagaos Maimonos, Maacholos Assuros 17:6), the Rema (YD 120:8) and other rishonim (Issur Vehetter 58:85; Rokeach 481) write that one mustn’t use such dishes. Nonetheless, the Yeshuos Yaakov (120:1) and Mishna Berura (Biur Halacha 323:7) write that this prohibition is miderabanan . The Rema (YD 120:16) writes that the lack of tevila does not render the food forbidden to eat. The food should be transferred to another dish before eating, though. The Shulchan Aruch (YD 120:8) writes that if one borrowed a dish that hadn’t been tovelled from another Jewish person, they are obligated to tovel it, unless they bought...

Question: I see some men cover themselves with a tallis during duchaning , while others turn around so as not face the kohanim . What are we supposed to do? Answer: The Gemara (Sotah 38a) stipulates that the kohanim must face the community while duchaning . Consequently, the Shulchan Aruch (OC 128:23) advises that everyone should face the kohanim without staring and focus on the beracha . R’ Moshe Feinstein (Igros Moshe OC 5:20:23) notes that one can adjust their position during the amida to face the kohanim . The Gemara (Chagiga 16a) forbids looking at the kohanim in the Beis Hamikdash as the shechina rested upon their hands while pronouncing the shem hameforash , which could cause a person's eyes to grow dim. However, the Magen Avraham (128:35) and Mishna Berura (128:89) note this reason no longer applies. Instead, Rambam (Tefilla Ubirchas Kohanim 14:7) and Tosafos (Chagiga 16a) explain that watching the kohanim can be distracting. Accordingly, the Magen Avraham and Mishna ...

Question: I was invited to a friend’s sukka and I noticed that his sechach was tied down with plastic cable ties. Was his sukka kosher? Answer: The Gemara (Sukka 21b) discusses whether the materials used to support the sechach ( maamid ) need to be fit for sechach themselves. There is a machlokes rishonim as to what the halacha is. While the Ramban (Milchemes Hashem, Sukka 10a) and Ran (Sukka 10a ) write that one can’t use a maamid that wouldn’t be kosher for sechach , the Shulchan Aruch (OC 630:13) paskens that one may (See Beis Yosef OC 630:26). Thus, the Magen Avraham (OC 629:9) and Mishna Berura ( 629: 22) write that while it isn’t ideal to use a non-kosher maamid, if one did use such material to support their sechach , it would be kosher bedieved. The Shulchan Aruch (OC 629:7) questions whether one may use a wooden ladder as sechach. The Rema writes, therefore, that one shouldn’t even place it on top of their sechach to keep it in place. The Taz (OC 629:10), h...

Question: I recently got married and don’t have a specific minhag about wearing a kittel . Should I wear one on Yom Kippur? Answer: The Gemara Yerushalmi (Rosh Hashana 1:3) records the minhag for people to wear white clothes on Yom Kippur. The Rema (OC 610:4) writes that there is a minhag to wear a kittel . He explains that on Yom Kippur we are comparable to malachim (angels) . Secondly, the clean white represents the innocent state we are aiming for. Lastly, as it is worn with shrouds, it urges people to do teshuva. There are different minhagim as to whether a man should wear a kittel in his first year of marriage. The Maharam Shik (OC 28) writes that in some communities, the custom is for men not to wear one until after their first year of marriage. He notes, though, that this primarily applies to chassanim who get married before they are twenty. He writes, though, that there is no mekor for this custom and that one shouldn’t prevent newlywed men from wearing one (S...

Question: I have always said shehecheyanu when lighting my Yom Tov candles. What should I do when my husband says shehecheyanu when reciting kiddush ? Answer: Rambam (Shabbos 29:23) paskens that one should say shehecheyanu every night of Yom Tov except for the seventh (and eighth) night of Pesach. R’ Yaakov Emden ( She’elas Yaavetz 107) writes that while many ladies are accustomed to saying shehecheyanu when lighting, the Gemara (Sukka 47b) writes that this beracha should ideally be said when reciting kiddush. He notes that his own wife said the beracha then and as it can be said at any time over Yom Tov there is no need to prevent women from doing so. Nonetheless, it isn’t the ideal time, and it is best to wait for kiddush to say / hear it. Thus, while the Mateh Ephraim (581:54, 599:9, 619:4) writes that women should say shehecheyanu when lighting candles, the Mishna Berura (263:23), Aruch Hashulchan (OC 263:12) and R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa...

Question: I got a leaflet through my door advertising tefillin and mezuza checks, saying that one must check them during Elul. Do I need to check them every year? Answer: Rambam (Tefillin, Mezuza and Sefer Torah 2:11) writes that providing one’s tefillin come from a reputable sofer one can safely assume that they are kosher and they do not need to be checked even many years later. Similarly, the Tur (OC 39) and the Shulchan Aruch (OC 39:10) write that a good pair of tefillin does not need checking providing that they are worn regularly. Otherwise, they should be checked twice in seven years as we are concerned that they may have gotten mouldy (Magen Avraham OC 39:15; Aruch Hashulchan OC 39:6). The Magen Avraham (39:14) and Mishna Berura (39:26) write that as sweat can permeate the tefillin and ruin them, they should be checked periodically. Similarly, the Aruch Hashulchan (ibid.) writes that they should be checked regularly as the ink in his day would crack easily (See Ch...

Question: What beracha does one make before and after eating a regular cholent made of potatoes, meat, beans and barley? Answer: The Shulchan Aruch (OC 208:2) writes that when a cooked dish contains one of the five grains (wheat, barley, spelt, oats and rye) the correct beracha is mezonos even if the grain is not the main ingredient providing that it wasn’t added to bind the ingredients together. Thus, the Aruch Hashulchan (OC 208:18) writes that one should recite mezonos on dishes such as noodles mixed with potatoes even if there are more potatoes than noodles in the mix. However, the Aruch Hashulchan (OC 212:2) writes that it depends how big the pieces in the mixture are. Thus, if the meat and potatoes are cut into small pieces in a manner that a typical spoonful may contain pieces of each, one would just recite mezonos. If the potato and meat pieces are bigger, though, such that the pieces would typically be removed and eaten alone, then it is no longer considered to...

Question: I usually hear kiddush in shul after davening on Shabbos morning. Do I need to repeat kiddush before lunch? Answer: The Shulchan Aruch (OC 273:5) writes that while one is only yotzei making kiddush if it is followed by the seuda , it is sufficient just to eat a little bit of bread or drink some wine. The Magen Avraham (OC 273:10) explains that this is at least a kezayis . The Magen Avraham (OC 273:11) and Mishna Berura (273:25) write that a kezayis of cake will suffice and is preferable to drinking wine. Thus, the Kitzur Shulchan Aruch (77:17) even writes that one making kiddush over cake should use two pieces of cake as lechem mishne , just as one would for any other seuda on Shabbos (See Shemiras Shabbos Kehilchasa 55:4). The Vilna Gaon (Maaseh Rav 122) and R’ Moshe Feinstein (Igros Moshe OC 4:63), however, hold that as one doesn’t fulfil one’s obligation to have Shabbos lunch without bread, one needs to recite kiddush again before the meal. Nonetheless,...

Question:  I will be away for a couple of days in Elul without a minyan . Do I need to blow the shofar for myself? Answer: The Tur (OC 581) provides two reasons for the minhag of blowing the shofar throughout the month of Elul. According to Pirkei Derebbi Eliezer (46), the shofar was sounded in the camp when Moshe ascended Har Sinai on Rosh Chodesh Elul to receive the second set of luchos . Chazal instituted the blowing of the shofar on Rosh Chodesh to commemorate this event. The Tur adds that the practice continues throughout Elul to inspire us toward teshuva (see Rambam, Teshuva 3:4) and to confuse the Satan . R’ Ephraim Greenblatt (Rivevos Ephraim 1:394; 8:523:4) cites R’ Avraham Yitzchak Kook (Mitzvas Ra’ayah 581:1) who offers an additional reason. Just as we are required to begin studying the halachos of Yom Tov thirty days in advance (Pesachim 6a), we similarly begin practicing shofar blowing thirty days before Rosh Hashanah. Given these reasons, R’ Greenbl...

Q uestion: I see some people with a silver atara on their tallis . Is it preferable to wear one? Answer: The Magen Avraham (OC 8:6) quotes the Shela who writes that some have the minhag to affix a piece of silk onto the top side of the tallis to mark it as the top, thereby ensuring that the same two tzitzis will always remain at the front. This is akin to the kerashim in the mishkan which were marked so that they always stayed on the same side. Thus many chassidim are particular to wear a silver atara , especially on Shabbos (See Minchas Yitzchak 8:117; Minhag Yisrael Torah 8:5). However, the Magen Avraham, Shulchan Aruch Harav (OC 8:9) and Mishna Berura (8:9; Baer Heitev 10:12) note that the Arizal was not particular about this. The Ben Ish Chai (Rav Pealim 2:20) explains that there is no inherent difference between the front two and back two tzitzis. Likewise, the Levush (Levush Hatecheiles OC 10:10) writes that as a headscarf itself would not need tzitzis (Shulchan...

Question: I know that one isn’t supposed to draw the sun or moon. Does that prohibition also extend to taking pictures of a sunset? Answer: The Gemara (Rosh Hashana 24b) asks how Rabban Gamliel could have had diagrams of the moon in various phases as the halacha is that one mustn’t create pictures of the sun and moon, etc. as they were worshipped by the pagans. The Gemara concludes that he had special dispensation to do so as he needed them to question witnesses who had reported seeing the new moon and for teaching others. Thus, the Shulchan Aruch (YD 141:4) writes that one mustn’t draw any such pictures unless they are for educational purposes (See Igros Moshe YD 3:33; Minchas Yitzchak 10:72; Shevet Halevi 7:134:8). While the Shulchan Aruch writes that one mustn’t even keep such pictures in one’s home, the Chochmas Adam (85:5) and Darkei Teshuva (YD 141:34) write that this only applies to three dimensional images. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 10:72) writes that...

Question: I tasted some chicken to see if it was too hot before feeding it to my baby. Am I now meaty? Answer: The Tur (YD 89:1) writes that there are two different reasons for why we have to wait between eating a meat meal and a milky one. Rambam (Maachalos Asuros 9:28) writes that we are concerned that there is some pieces of meat left stuck between one’s teeth. After a few hours, such food isn’t considered to be meat. Rashi (Chullin 105a), however, writes that the taste of the meat could linger on for a few hours. Thus, if one just bit into a piece of meat for a child but didn’t swallow it, then according to Rashi one wouldn’t have to wait, though according to Rambam one would. Likewise, if one found meat stuck between their teeth after six hours, Rambam wouldn’t require you to remove it, though Rashi would. The Tur writes, however, that we need to follow the stringencies of both positions. Thus, the Shulchan Aruch (YD 89:1) writes that one who chewed on a piece of meat m...

Question: I’ve heard conflicting things about whether we should wear Shabbos clothes on Shabbos Chazon. What should we do? Answer: The Shulchan Aruch (OC 551:1) writes that we should limit our rejoicing from Rosh Chodesh Av. Thus, the Rema writes that one shouldn’t wear Shabbos clothes on Shabbos Chazon (Shabbos before Tisha B’Av). The Mishna Berura (551:6) writes, however, that the Vilna Gaon and Yaavetz both held that one should wear their Shabbos clothes as normal (See Chayei Adam 333:1; Kaf Hachaim OC 551:13). The Aruch Hashulchan (OC 551:11) explains that people wear Shabbos clothes as one isn’t allowed to publicly display acts of mourning on Shabbos (See Shulchan Aruch YD 400:1). He explains that the Rema was writing about a time and place (Cracow, 16 th Century) when one’s Shabbos clothes typically looked no different to one’s weekday clothes even if they were of better quality. In 19 th Century Europe, however, where people dressed differently on Shabbos than they...

Question: Can I clear off the dirty dishes from my table and load them into the dishwasher on Shabbos? Answer:  Chazal (Shabbos 114b; 118a) decreed that one mustn’t prepare on Shabbos or Yom Tov for the following day (See Shulchan Aruch OC 302:3; 503:1). Different reasons are offered for this prohibition. According to Rashi (Shabbos 114b) the extra tircha, effort, that one has to expend is inappropriate on Shabbos (See Mishna Berura 323:28). Rambam (Shabbos 23:7), however, writes that hachana , preparation, is akin to mesaken¸ fixing something. The Mishna Berura (503:1) explains that this applies even to an action that isn’t a forbidden melacha , such as washing dishes. Thus, the Shulchan Aruch (OC 323:6) writes that it is forbidden to wash dishes on Shabbos for use after Shabbos. The Mishna Berura (302:19) writes, however, that while one can’t make one’s bed on Shabbos for the following day, if one is bothered by it being unmade, then one can make it on Shabbos as that...

Question: I was walking back from shul with others on Shabbos and realised that there was some money in my coat pocket. What should I have done? Answer: The Shulchan Aruch (OC 310:7) writes that if one left money on a bed, the bed becomes a bassis (base) and is itself muktze just like the money on it. The Mishna Berura (310:24) writes that as coins are muktze machmas gufo (inherently muktze ) one wouldn’t be able to move them just because one needed the space. The same would apply to bank notes which are muktze machmas chesronam (valuables. See Shemiras Shabbos Kehilchas 20:20). While money is muktze, clothing with money in the pocket does not necessarily become a bassis . R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchas 20:72) that providing one didn’t purposely leave the money in one’s pocket, the clothing would not be considered a bassis (See Shulchan Aruch OC 309:4). The Mishna Berura (310:31) writes that as people aren’t that bothered about a little bit of change tha...

Question: One of the lenses in my glasses falls out on occasion and needs popping back into the frame. Can I do this on Shabbos? Answer:  The Gemara (Shabbos 138b) writes that if an oven leg broke on Shabbos, then it is assur miderabanan to move the oven and the leg as one may come to fix it which would be assur mideorasia. The Mishna Berura (308:37) explains that one would either transgress the issur of boneh (building) or makeh bepatish (the finishing act). The Rema (OC 308:16), however, writes that if a chair broke before Shabbos and one sat on it before Shabbos, then they may continue using that chair on Shabbos. Thus, R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 15:77) writes that one can’t put a lens back into its frame on Shabbos. R’ Eliezer Waldenberg (Tzitz Eliezer 9:28) and R’ Binyamin Zilber (Az Nidberu 8:33:4), however, write that there would be no issue in popping the lens back into the frame, as this isn’t considered firmly fixing and one doesn’t...

Question: A guest brought us a bunch of flowers on Shabbos. What could we have done with them? Answer: The Rema (OC 336:11) writes that one may place branches and flowers in water on Shabbos only if there are no flowers that will open up as a result. The Mishna Berura (336:54) clarifies that this only applies to branches and flowers that were already in and had fallen out. One cannot add any new flowers or water to the vase, though. He writes (Shaar Hatziyun 336:48) that if necessary, one may rely on the Pri Megadim (Eshel Avraham 336:13) and Shulchan Aruch Harav (OC 336:18) who allow one to place a fresh bouquet of flowers in a vase on Shabbos providing that the flowers had fully opened and the water had been filled before Shabbos. Thus, one who had forgotten to place them in the vase before Shabbos would be allowed to add them to an existing vase of flowers (See Shemiras Shabbos Kehilchasa 26:26; n91) . Providing the flowers were picked before Shabbos, they are not muktze...

Question: Are our children allowed to play football in the back garden on Shabbos?   Answer: The Beis Yosef (OC 308) quotes opposing views as to whether one may play with a ball on Shabbos. The Shibolei Haleket (121) prohibits it as balls have no constructive use and are dirty. Tosafos (Beitza 12a), however, permits playing. Following this, he writes (Shulchan Aruch OC 308:45) that one mustn’t play with a ball on Shabbos or Yom Tov. The Rema, however, writes that the custom is to be lenient on this matter. The Rema adds (OC 518:1) that on Yom Tov one may even play with a ball in a reshus harabim. Thus, the Shulchan Aruch Harav (OC 308:83) and Aruch Hashulchan (OC 308:70; 518:8) write that it is commonly accepted that one may play with balls on Shabbos. Nonetheless, the Taz (OC 518:2) and Magen Avraham (OC 518:4) write that while children can play, this is inappropriate for adults (See Shemiras Shabbos Kehilchasa 16:1; 6). Likewise, the Mishna Berura (308:158; 518:9) write...

Question: Is one allowed to brush a carpeted floor on Shabbos? Answer: There is a machlokes in the Gemara (Shabbos 95a) as to whether sweeping a dirt floor on Shabbos is assur mideoraisa or miderabanan. While Rambam (Shabbos 21:3) and the Shulchan Aruch (OC 327:2) allow one to sweep a tiled or stoned floor, the Rema writes that the custom is not to. Nonetheless, the Aruch Hashulchan (OC 337:5) and Mishna Berura (337:9; Biur Halacha) explain that the Rema (and other rishonim ) forbade sweeping such floors as one may come to sweep dirt floors. As we don’t have dirt floors in our houses nowadays, one may sweep tiled floors. The Rema (OC 337:2) writes that one mustn’t use a hard brush on Shabbos if doing so means that some of its bristles will break (See Mishna Berura 337:14). The Shearim Metzuyanim Behalacha (80:68) an d R’ Yisroel Dovid Harfenes (Nishmas Shabbos 6:297) write that one may use a carpet sweeper ( Ewbank ) on Shabbos , providing that they don’t press down...

Question: Is there any issue with having a picnic in a nearby park on Shabbos within the eruv ? Answer: The Shulchan Aruch (OC 336:3) writes that one may walk normally on wet or dry grass on Shabbos as one isn’t intending to rip up the grass. One who eats in the garden must be careful not to wash their hands there as they will inevitably be watering the grass which is an issue of zorea, planting (Mishna Berura 336:26). The Rema adds that as it is so difficult not to spill any water while eating, it is commendable not to bring drinks out to the garden. The Mishna Berura (336:27) writes that some argue that there is less of a concern in someone else’s garden, as one isn’t bothered if the plants grow there or not ( peski reshei delo niche lei ).  Nonetheless, the Aruch Hashulchan (OC 336:27) writes that it is difficult to say that people aren’t bothered at all, and therefore urges people to be most vigilant, advising people not to hold meals there. Likewise, the Kaf Hachaim ...

Question: Can I take the bins out on Yom Tov to be emptied? Can I bring them back in when they have been emptied? Answer: The Shulchan Aruch (OC 308:35) writes that one is allowed to remove a chamber pot ( graf shel rei’i ) on Shabbos. Although rubbish is usually considered to be muktze, one may remove this due to its unpleasantness. Thus, R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 22:45) writes that one may empty an overflowing or smelly bin on Shabbos. There is no need to carry it out with a shinui (ibid n111). R’ Moshe Feinstein (Igros Moshe OC 5:21:2) adds that whether rubbish is considered to be graf shel rei’i or not depends how bothered a person is by the unsightly rubbish. Likewise, R’ Ephraim Greenblatt (Rivevos Ephraim 1:232:2; 6:180) writes that as nowadays most people are bothered by overflowing bins, they can empty them on Shabbos. R’ Moshe Feinstein (Igros Moshe 5:21:9) adds that while the Aruch Hashulchan (OC 308:60) writes that it is preferable for a non...

Question:  My Hebrew is not great, and I do not understand most of the davening. Is it better for me to daven in Hebrew or in English? Answer: The Mishna (Sotah 32a) teaches that one may recite the shema and the amida in any language. Thus, Rambam (Kerias Shema 2:10) and the Shulchan Aruch (OC 62:2) write that one can recite the shema in any language providing they pronounce the words clearly. The Shulchan Aruch (OC 101:4) writes that one may daven the amida in any language though brings different opinions as to whether this applies equally to public and private prayers. Tosafos (Sotah 32a) writes that one who does not understand what they are saying when they are reciting the shema or davening has not fulfilled their obligation. They should rather recite it in a different language that they do understand. The Magen Avraham (62:1; 101:5) paskens like Tosafos (see Pri Megadim, Eshel Avraham 62:1). Nonetheless, the Mishna Berura (101:13) quotes the Chasam Sofer (OC 8...

Question: I forgot to count the omer on Thursday night, and only remembered after davening kabbalas Shabbos . As this was before shekia , can I still continue counting with a beracha , or was it too late? Answer: Tosafos (Menachos 66a) discusses a machlokes regarding whether one may count the omer during the day or if it must specifically be done at night. Accordingly, the Shulchan Aruch (OC 489:7) stipulates that if one misses counting at night, they should count during the next day without reciting a beracha. They may then resume counting with a beracha on subsequent nights (see Mishna Berura 489:34; Shaar Hatzion 489:45). The Taz (OC 600:2) discusses a case where a community had not fulfilled the mitzva of hearing the shofar on the second day of Rosh Hashana, which fell on a Friday. They began davening kabbalas Shabbos early, and then someone brought them a shofar . The Taz rules that despite having already been mekabel Shabbos , they could still blow the shofar (see Taz OC ...

Question: I always daven maariv early in the Summer as I can’t stay up until after nacht every night to count the omer. Can I count the omer early or should I wait until the next day to count? Answer: The Gemara (Shabbos 34b) writes that there is a doubt as to whether the time period between shekia (sunset) and tzeis hakochavim (nightfall) known as bein hashemashos , belongs to the end of the day, or to the beginning of the following night. Generally, we follow the rule that when it comes to matters of doubt we rule stringently with matters that are mideoraisa and leniently with matters that are miderabanan. As there is a machlokes as to whether counting the omer nowadays is mideoraisa or miderabanan , there is a machlokes as to whether one needs to wait until tzeis to count. Thus, Rambam (Temidin Umusafin 7:22) who holds that counting the omer nowadays is a mitzva deoraisa writes that one should wait until tzeis to count (See Biur Halacha 489:1). Tosafos (M...

Question: We attended a Bar Mitzva where they played music even though it was during the omer . Was this okay? Answer: The poskim (Aruch Hashulchan OC 493:2; Igros Moshe YD 2:137) write that one mustn’t listen to music during the omer . R’ Yitzchak Yaakov Weiss ( Minchas Yitzchak 1:111 ) writes that this minhag is so important that one wouldn’t even be able to play music at a seudas mitzva . R’ Ovadia Yosef (Yechave Daas 1:45; 6:34), however, writes that one may play music at a seudas mitzva during the omer, be it a bris seuda, bar mitzva or siyum, etc. R’ Ben Zion Abba Shaul (Ohr Letzion 3:17:1) also allows playing music at such occasions, writing that the simcha of the mitzva overrides the minhag not to play music. R’ Moshe Feinstein (Igros Moshe OC 2:95) allows one to play music at a sheva berachos for one who got married on lag b’omer. Elsewhere, ( ibid. EH 1:98) he writes that while one can make a party for a chassan and kalla who had returned to town after ...

Question: My 12 year old son has just come back from a holiday in Israel. Should he bentch gomel ? Answer: The Magen Avraham (OC 219:1) quotes the Maharam of Mintz (14) who writes that children don’t recite the beracha of hagomel. As children do not get punished for their sins, it wouldn’t make sense for them to say the words, ‘ hagomel lechayavim tovos, who bestows good things upon the guilty’. Nor can he just omit those words, as we mustn’t tamper with the text of the berachos . The Mishna Berura (219:3) adds that we don’t even train children to recite this beracha for chinuch (See Shevet Halevi 3:163:2). The Shaarei Teshuva (OC 219:1), however, quotes the Mahari Bason (Lachmei Todah 5) and others who allowed children to recite the beracha. Likewise, R’ Ephraim Greenblatt (Rivevos Ephraim 4:63) challenges the reasons for children not to. Nonetheless, the Aruch Hashulchan (OC 219:6) and Kaf Hachaim (OC 219:2) write that common practice is for children not to recite hag...

Question: I read that one must not eat before counting the omer . Does it make a difference whether I daven maariv early or late? Answer: The Rema (OC 489:4) states that once it is time to count the omer one must refrain from eating until they have counted. There is a machlokes as to when exactly this restriction begins. The Shulchan Aruch Harav (OC 489:17) writes that one must not eat from a half-hour before shekia , while the Mishna Berura (489:23) allows eating until a half-hour before nacht (see Shaar Hatzion 489:29). Similarly, the Shulchan Aruch (OC 235:2) advises that one should not start eating half an hour before the time to daven maariv , as they may become preoccupied and forget to recite the shema . However, the Aruch Hashulchan (OC 232:16) notes that someone who regularly davens maariv in shul is permitted to eat beforehand because they are unlikely to forget to recite the shema . Likewise, the Mishna Berura (235:18) states that one who wants to eat may do so i...

Question: While I’m washing my children’s clothes on chol hamoed , can I throw some of my own clothes into the washing machine? Answer: The Gemara (Moed Katan 14a) writes that in order to ensure that people would prepare properly for yom tov, chazal instituted that it is forbidden to wash clothes on chol hamoed. Thus, the Shulchan Aruch (OC 534:1) writes that under regular circumstances one mustn’t wash one’s clothes on chol hamoed . The Rema, however, writes that one may wash young children’s clothes if they constantly dirty them. The Mishna Berura (534:11) explains that one can only wash children’s clothes that they’ll need for that yom tov. R’ Ovadia Yosef (Yabia Omer 7:48:1), R’ Ephraim Greenblatt (Rivevos Ephraim 1:354) and R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 66:63) write that as the reason for this prohibition is to ensure that people are well prepared for yom tov , it doesn’t make a difference how one washes their clothes. Thus, one can’t wash adult’s cl...