Dose of Halacha

Question: We plan on placing our menora on a table near the window. Is there any way that we can move the table on Shabbos morning as we are having guests? Answer: The Shulchan Aruch (OC 279:1) writes that even after a candle has gone out on Shabbos, it remains muktze for the rest of Shabbos. If one places their candles on a tray, the tray itself is considered to be a bassis¸ a base, and is rendered muktze , too (ibid. 309:4). The Magen Avraham (277:8) and Shulchan Aruch Harav (OC 277:6; 310:16) write that if one places something such as challa on the bassis before Shabbos comes in, then the table becomes a bassis for the permissible item, too. This item must be more important than the muktze item. In this way, one would be able to move the bassis after the candles have gone out (See Shulchan Aruch 310:8). The Mishna Berura (277:18) adds that it must be an item that one needs for Shabbos. Thus, R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 20:n216) sug...

Question: My wife and I have been invited to a friend’s home for Shabbos Chanuka. We will be staying there for Friday night though returning home a couple of hours after Shabbos. What should we do about lighting the menora ? Answer: The Gemara (Shabbos 23a) relates that when R’ Zeira was a guest before he got married, he would pay his hosts in order to contribute to the mitzva of lighting the menora . Once he got married, he relied on others to light on his behalf at his home when he was away. Following this, the Shulchan Aruch (OC 677:1) writes that a guest should contribute to their host’s candles unless someone can light for them at their home. The Shulchan Aruch Harav (OC 263:9) and R’ Ovadia Yosef (Yechave Daas 6:43) write that if one is not paying one’s host for food and board, one can assume that their host is giving them the necessary oil for the menora, too. The Mishna Berura (677:3; 7) writes that ideally the guest should light their own menora . Sefardim who follow...

Question: Do I really need a separate oven for milk and meat? Answer: The Gemara (Pesachim 76a) teaches that there is a machlokes as to whether we are concerned about aroma, reiach, being transferred between two foods that are cooked together in an oven. While Tosafos (Pesachim 76b) follows the stricter opinion, Rambam (Maachalos Asuros 15:33) and the Shulchan Aruch (YD 108:1) write that reiach from a non-kosher dish does not render the other non-kosher, though one mustn’t cook such foods together lechatchila . The Rema adds that the same halacha applies to cooking a meat dish alongside a milky dish. Thus, one cannot cook a milky dish and meat dish in the oven simultaneously. The Mishna (Machshirim 2:2) teaches that hot steam, zeiah, can render food tamei . Following this, the Rosh (Teshuvos 20:26) writes that one can’t cook a meaty dish above a milky one as the steam from the lower dish is considered to be like milk. The Shulchan Aruch (YD 92:8) paskens this way, though the...

Question: Can I use maaser money to buy raffle tickets for charity? Answer: The Mishna (Bava Metzia 34b) writes that one mustn’t profit from another person’s animal that they are looking after. R’ Yisroel Yaakov Fisher (Even Yisroel 8:64) compares this to one’s maaser money, writing that one cannot use one’s maaser money for raffle tickets that one could potentially profit from. If one were to use one’s maaser money, any prize won would belong to the tzedaka organization. R’ Moshe Feinstein (Igros Moshe OC 4:76:2), however, writes that it depends whether there are a limited number of tickets for sale. If there are say only 100 tickets for sale, then each ticket is technically worth one percentage of the prize value. One wouldn’t be able to use one’s maaser money for such tickets as one is essentially buying a ticket for oneself with that money. If the tickets aren’t limited, however, then the tickets do not have a specific value, per se. One would be able to use maaser m...

Question: Is it preferable to use red wine for kiddush even if one prefers white wine? Answer: The Gemara (Bava Basra 97b) teaches that one cannot use white wine as only red wine is considered to be proper wine. There is a machlokes among the rishonim however, as to what this applies to. According to Ramban, this includes both wine which is poured over the mizbeiach as well as wine used for kiddush. Rashbam maintains, however, that it only refers to the wine on the mizbeiach , and there would be no issue in using white wine for kiddush (See Nimukei Yosef). The Shulchan Aruch (OC 272:4) quotes the Ramban and writes that while he doesn’t allow using white wine for kiddush¸ one may for havdala. Nonetheless, he writes that the minhag is to allow using white wine even for kiddush. R’ Akiva Eiger (OC 272:4) writes that as one may use chamar medina, national beverages, for the daytime kiddush (See Shulchan Aruch OC 272:9), even the Ramban would agree that one could use such win...

Question: I went to a shiur about having bitachon in Hashem. Is it appropriate to buy life insurance or is that considered to be a lack of bitachon ? Answer: R’ Yisroel Yaakov Fisher (Even Yisrael 9:161) writes that sometimes Hashem keeps people alive in order so that they can support their family. Thus, he argues that one isn’t obligated to buy life insurance as one is removing this merit. Additionally, he argues that by buying a policy, one removes the great mitzva opportunity for others to support one’s relatives. R’ Moshe Feinstein (Igros Moshe OC 2:111; 4:48), however disagrees, arguing that buying an insurance policy does not demonstrate a lack of belief in Hashem. As we are not supposed to rely on open miracles, it is inappropriate to daven for one. Rather, we must use the resources available to us to earn money. Hashem placed the idea of insurance in the minds of modern man and we should utilize this (See Shevet Halevi 4:1:2). R’ Moshe Stern (Baer Moshe 8:118) and R...

Question: I came to shul on Friday night and saw that my friend had left his phone charger on the windowsill. Was I allowed to place it in his seat so that he didn’t lose it? Answer: The Shulchan Aruch (OC 266:13) writes that if one finds a purse on Shabbos, one mustn’t pick it up. The Mishna Berura (Biur Halacha 266:13) writes that it is questionable whether the prohibition of muktze is set aside for the mitzva of hashavas aveida. He notes that the Vilna Gaon (OC 586:50) quotes the Mordechai (Sukka 747) who allows one to use a shofar that would otherwise be muktze on Rosh Hashana. Nonetheless, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 5:42:12) writes that even the Vilna Gaon doesn’t pasken like the Mordechai and the consensus is that one cannot pick up something muktze even to perform such mitzvos . The Shulchan Aruch (CM 264:1) writes that the halacha is that one may recover one’s own lost objects before bothering with others’ objects. Thus, the Chasam Sofer (OC 82) ...

Question: Our shul has a sign on its door asking meshulachim not to collect during davening. Isn’t it appropriate to give tzedaka during davening? Answer: The Gemara (Sukka 25a) teaches that one who is involved in one mitzva is exempt from participating in another. Thus, one who is visiting a sick person would be exempt from eating in a sukka . The Ran (Sukkah 25a) and Rema (OC 38:8) write that even if one can continue performing the first mitzva, one is exempt from performing the second mitzva if the first one will be affected as a result. The Shulchan Aruch (OC 92:10) writes that it is commendable to give tzedaka before davening . The Mishna Berura (92:36) notes that in some shuls people collect for tzedaka during kerias Hatorah . This is wrong as it prevents people from following along and answering barechu. The Shulchan Aruch (OC 96:1) writes that one mustn’t hold money while davening the amida . The Pri Megadim (Eshel Avraham 132:1 Mishbetzos Zahav 96:1; 566:3 quo...

Question: I see people pouring out some of their havdala wine to extinguish their havdala candle. My family don’t ever do this. Is this not a waste? Answer: The Gemara (Eruvin 65a) teaches that there is a special beracha given to a house in which wine is spilled. Following this, the Rema (OC 296:1) writes that we pour some wine out after havdala and extinguish the light in it in order to start the week off with a siman beracha. The Taz (296:1) writes however, that pouring out wine in such a way would be wasteful and considered a disgrace. Rather, the Gemara means that one should fill one’s cup to the brim, even allowing it to overfill a little. He explains that the Gemara doesn’t ask for one to pour out some wine, but teaches us that one who does not become angry when wine is spilled in their home, will be blessed. The Shulchan Aruch Harav (OC 296:5) writes that it isn’t disrespectful to overfill the cup as one is only wasting a little bit. After drinking some of the wine, ...

Question: I forgot to put my Shabbos kettle on before Shabbos so took a thermos flask to my neighbours to fill up, though they thought it could be an issue of hatmana . Can one fill such a flask on Shabbos? Answer: The Gemara (Shabbos 51a) teaches that the issur of hatmana , insulating foods on Shabbos, only applies to the pots in which the food was cooked, though not to any container into which the food is dispensed. As one knowingly cools the food by transferring the food, it is unlikely that one will then heat the food. Rashi explains that by transferring the food, one demonstrates that they don’t mind if the food loses a little bit of its heat. One would, therefore, be able to insulate the second container. Rambam (Shabbos 4:5) explains that chazal only prohibited insulating the food in the pot in which it was cooked. The Shulchan Aruch (OC 257:5) follows Rambam. R’ Moshe Feinstein (Igros Moshe OC 1:95) writes that according to Rashi, one may not be allowed to transfer hot ...

Question: I know that some people eat in the sukka on Shemini Atzeres while others don’t. My parents aren’t religious and so I don’t have a specific custom. What should I do? Answer: The Gemara (Sukka 47a) writes that there is a machlokes as to what one should do on Shemini Atzeres in chutz laaretz when there is a safek as to whether to treat it as the seventh or eighth day of Sukkos. The Gemara concludes that one should not shake the lulav and esrog though one should sit in the sukka without reciting the beracha, leishev basukka (See Rambam, Sukka 6:13; Rema OC 668:1; Yechave Daas 2:76). Tosafos explains that as people sometimes sit in a sukka during the year, it is less obvious as to why they are doing so than shaking one’s lulav and esrog . R’ Tzadok Hakohen wrote a sefer (Meshiv Tzedek) defending the practice of not eating in one’s sukka on Shemini Atzeres. Likewise, t he Aruch Hashulchan (OC 668:4) justifies this minhag explaining that Tosafos’ rationale would...

Question: I heard that one is supposed to build their sukka after Yom Kippur though I don’t always have the strength to do so after fasting. How important is it? Answer: The Rema (O C 624:5; 625:1) writes that it is commendable to begin building one’s sukka straight after Yom Kippur so that one goes from one mitzva to another. The Pri Megadim (Mishbetsos Zahav 624:3) and Mishna Berura (624:19) add that one should complete assembling it the following day. The Kaf Hachaim (OC 625:11) stresses the importance of building one’s sukka oneself rather than having another do so on their behalf. One should at least place a little sechach on by themselves. The Pri Megadim (Eshel Avraham 25:1) questions whether one who is unable to build the sukka oneself immediately after Yom Kippur should rather appoint somebody else to do so on their behalf. On the one hand, it is always preferable to do the mitzva at the first opportunity, though on the other hand, it is preferable to perform mi...

Question: I am scheduled to be on security rota on Rosh Hashana morning and don’t know if I’ll make it back in shul for the beginning of the shofar. What should I do if I arrive late? Answer: The Shulchan Aruch (OC 590:2) writes that one must listen to at least 30 sounds of a shofar . The Mishna Berura (585:11) writes that one who wasn’t present for the berachos should recite them quietly by themselves before the baal tokea begins blowing. If one comes in and doesn’t have time to recite the berachos before the blowing then one can no longer do so as they have fulfilled the mitzva mideoraisa by hearing thirty blasts. The Kaf Hachaim (OC 585:39) quotes the Pri Haaretz (9) who writes that one can still recite the berachos . Tosafos (Sukka 39a) and the Rosh (Sukka 3:33) write that if one picks up the lulav and esrog before they said the berachos they can still recite them as they are still involved in performing the mitzva when they shake them (See Mishna Berura 651:26) ....

Question: We are going on holiday on motzaei Shabbos . Can we order a taxi before Shabbos to be waiting outside our house the minute Shabbos ends? Answer: The Shulchan Aruch (OC 307:4) allows one to give a non-Jewish person money before Shabbos for them to purchase something providing that they don’t specify that they should buy it on Shabbos. The Taz (OC 307:3) writes, however, that if one tells the non-Jewish person that they’re leaving on motzaei Shabbos , it is as if they specified that it must be purchased on Shabbos as there is no other realistic time for them to purchase it. Following this, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 6:25) writes that one mustn’t book a taxi to be waiting for when Shabbos ends as inevitably, one is instructing the taxi driver to drive to their location on Shabbos. One would have to wait at least as long as it would take for the driver to arrive from the taxi rank or an average journey. R’ Shalom Gelber and R’ Yitzchak Rubin (Orchos Shabbo...

Question: Our 11 year old son got up on Shabbos morning and switched the kettle on to make himself a drink forgetting it was Shabbos. Could we have used that hot water? Answer: The Gemara (Sukka 42a) teaches that parents are obligated to teach and train their children to do mitzvos. The Mishna Berura (128:123) explains that this age varies between different children and mitzvos. The Gemara (Yevamos 114a) teaches that one mustn’t instruct children to carry in a reshus harabim on Shabbos though one may allow them to do so of their own volition. Thus, Rambam (Maachalos Asuros 17:27) writes that the beis din does not need to protest against children who are eating non-kosher food or breaking Shabbos. The Shulchan Aruch Harav (OC 343:1) adds that one must prevent children doing a prohibited melacha for an adult, however. The Mishna Berura (318:5) writes that if a non-Jewish person performs a prohibited melacha on behalf of a Jewish person on Shabbos then one must not benefit fr...

Question: We’re making sheva berachos on Shabbos. Are our non-Jewish waiters allowed to wash our dishes afterwards or do we need to ask them to come back after Shabbos? Answer: Rambam (Shabbos 23:7) writes that one is not allowed to wash dishes on Shabbos for use afterward. Such hachana, preparation, is prohibited as it is akin to mesaken , fixing things. The Ra’avad, however, explains that it is prohibited because it is an unnecessary tircha, effort. R’ Yisroel Dovid Harfenes ( Nishmas Shabbos 4:364) suggests that this machlokes would make a difference to our scenario. According to Rambam one wouldn’t be allowed to ask a non-Jewish person to do the melacha on their behalf while according to Raavad, it should be permitted as there is no reason to prevent non-Jewish people from expending effort on Shabbos. While the poskim generally follow Raavad in this machlokes , he writes that the poskim do not allow asking non-Jews to perform hachana unnecessarily. The Magen Avraham ...

Question: I see that people are particular to inform people that they are making a bris rather than to invite them. Is this necessary? Answer: The Gemara in (Pesachim 113b) teaches that one who doesn’t participate in a seudas mitzva is ostracized in Heaven. The Rashbam writes that an example of such a seudas mitzva is a bris seuda. Following this, t he Rema (YD 265:12) writes that somebody who avoids eating at a bris seuda is considered ostracized in Heaven. Thus, the Pischei Teshuva (YD 265:18) writes that one who makes a bris should be careful not to invite others explicitly to their seuda as they may not be able to attend. The Aruch Hashulchan (YD 265:37) quotes t he Midrash ( Pirkei Derebbi Eliezer 29) which implies that a bris seuda is a mitzva mideoraisa , though writes that one doesn’t need to be concerned about this ostracization nowadays. One should still make every effort to attend. R’ Moshe Feinstein (OC 2:95) writes that the minhag remains not to explicitly...

Questions: The sofer recently came round to my house to check my mezuzos. Most of my mezuzos are affixed with double-sided tape and he told me that it’s preferable to attach them with nails, though I am reluctant to do so in a rented house. Do I need to do so? Answer: Rambam (Mezuza 5:6) and the Shulchan Aruch (YD 289:4) write that one should hang the mezuza either with nails or by placing it into a hollow in the doorpost. R’ Menashe Klein (Mishne Halachos 4:140:12) notes that many people fix their mezuzos with glue, thereby not fulfilling the mitzva to attach a mezuza . Glue has a tendency to dry out causing the mezuzos to fall. Nonetheless, other poskim understand nails to be an example of fastening the mezuza well. Thus, the Aruch Hashulchan (YD 289:15) writes that if one wraps the mezuza well and then sticks that wrapping or case firmly with glue, that is as good as nails. R’ Mordechai Yaakov Breisch (Chelkas Yaakov YD 164), R’ Yitzchak Yaakov Weiss (M...

Question: I was invited to some friends for Shabbos lunch who insisted that I must eat some cholent as it is a mitzva. Does one need to eat hot food every Shabbos? Answer: The Baal Hamaor (Shabbos 16b) writes that chazal decreed that we must eat hot food on Shabbos as part of oneg Shabbos . One who refuses to do so is suspect of being a heretic. The Rema (OC 257:8) quotes the Baal Hamaor though clarifies that it refers to one who believes that it is prohibited to eat hot food on Shabbos. R’ Moshe Stern (Baer Moshe 1:1:2) explains that as the Karaites denied the Torah Shebaal Peh, they sat in the dark all Shabbos refusing to leave any flames lit (See Ibn Ezra, Shemos 35:3). By eating hot food such as cholent on Shabbos one is protesting against this belief and demonstrating one’s belief in chazal . R’ Nissim Karelitz (Chut Shani 28:8) notes that the Rema (OC 257:8) refers to it as a mitzva rather than a takana (decree) while the Mishna Berura categorizes it as a minhag tha...

Question: One of our teenage children added water to our Shabbos kettle on Shabbos mistakenly thinking that it was muttar. We need hot water to make baby bottles. Can we use the water? Answer: The Gemara (Shabbos 38a; Bava Kamma 71a; Kesubos 34a; Chullin 15a) teaches that chazal enacted a decree that one cannot benefit from a forbidden melacha , ( maaseh Shabbos ) that was performed on Shabbos. There is a machlokes as to whether this only applies to one who purposely transgresses a melacha and whether it applies to everyone or just the one who performed the melacha . Rambam (Shabbos 6:23) and the Shulchan Aruch (OC 318:1) follow R’ Yehuda who maintains that one can never personally benefit from melacha that one did on purpose ( bemeizid ) though others may benefit from it after Shabbos. If one did so accidentally ( beshogeg ), however, then all may benefit from it after Shabbos. Tosafos (Chullin 15a) and Ritva (Shabbos 38a) however, follow R’ Meir who allows one to immediately b...

Question: Am I allowed to travel to Eretz Yisrael during the nine days ? Answer: The Mishna (Taanis 26b) writes that from when the month of Av begins until after Tisha B’av, we reduce in our enjoyment. The Shulchan Aruch (OC 551:2) lists a few restrictions that must be observed during these nine days . The Noda Biyehuda (OC 2:105), however, writes that one should also avoid other activities that one enjoys during this time.  Thus. R’ Shmuel Wosner (Shevet Halevi 10:26) and R’ Ephraim Greenblatt (Rivevos Ephraim 1:374) write that one should avoid going on outings during the nine days. The Shulchan Aruch (OC 551:18) writes that one should also avoid doing anything potentially dangerous during the three weeks . Following this, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Bein Hametzarim 14:24) writes that one should avoid flying during the nine days. While flying is considered a safe means of transport, one still says the beracha of hagomel afterwards due to its potential dang...

Question: I have a coin collection including ancient coins and coins from different countries. Some of it has been organized into albums. Are these coins muktze? Answer: Rambam (Shabbos 25:6) writes that as coins cannot be used on Shabbos, they are muktze just like raw wood and stones that have not been fashioned into anything . The Mishna Berura (310:24) writes that they are muktze machmas gufo , inherently muktze. While the Shulchan Aruch (OC 308:21) writes that rocks are usually muktze , this is only when they do not have a specific use. If one prepares a rock for a specific permitted use before Shabbos such as to keep a door open or to crack nuts, it would no longer be muktze . Thus, the Mishna Berura (303:74) writes that if one set a coin aside for a particular purpose it is considered to be non- muktze. This only applies when one does so in a permanent manner, such as creating jewellery out of a coin, but not if one sets it aside for just one Shabbos (See Shemiras Shabbo...

Question: I accidentally forgot to adjust our time switch before Shabbos so our hotplate switched off earlier than expected. Was I allowed to transfer the food onto our neighbour’s hotplate? Answer: The Shulchan Aruch (OC 253:2) writes that one may return a hot pot of cooked food to a flame providing that the flame is covered. The Rema adds that one should not put the pot down elsewhere before returning it to another heat source ( chazara ), and they must have intended to return it when removing it. The Biur Halacha discusses whether one needs all of these conditions in order to replace food (See Shemiras Shabbos Kehilchasa 1:18) . R’ Moshe Feinstein (Igros Moshe OC 4:74 Bishul 38) writes that one may move hot food from one blech to another even if the fire went out, just as one may move food from one flame to another, providing that one didn’t plan on the flame going out. If one purposely set one’s timer to go off at a certain time, however, they have demonstrated that they did ...

Question: We weren’t expecting the weather to be so hot over Shabbos and forgot to switch the heating off. Were we allowed to turn the radiators off by closing the valve to stop the hot water coming in? Answer: Rashi (Shabbos 42a; 134a) writes that the melacha mideoraisa of kibui, extinguishing, is specifically when one puts the fire out in order to create something constructive such as charcoal. Otherwise, extinguishing a flame is assur miderabanan. The Gemara (Shabbos 120b) teaches 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, Rambam (Shabbos 5:17) writes that one mustn’t open a door near a candle as the breeze will inevitably extinguish or fan the flame (See Mishna Berura 277:9). The Gemara (ibid.) writes that one hasn’t transgressed a melacha mideoraisa unless one does so in a direct action. While one cannot usually perform such an action, a gerama , on Shabbos, it is ...

Question: Can I remove clothes from the washing line or dryer on Shabbos? Answer: The Rema (OC 301:46) writes that as one is not allowed to squeeze clothes out on Shabbos ( sechita ), wet clothes are muktze on Shabbos. The Mishna Berura (308:63) adds that clothes that are wet when Shabbos came in are muktze the entire day. Nonetheless, the Shulchan Aruch (OC 301:19) writes that something which will automatically become usable does not become muktze during bein hashmashos. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:81) explains that the Mishna Berura may be referring to clothes that one isn’t sure would dry over Shabbos. As the owner clearly never intended on using them over Shabbos, they are muktze . Thus, R’ Shmuel Wosner (Shevet Halevi 1:62:3) writes that if one was sure that clothes will dry on Shabbos, they are not muktze (See Shemiras Shabbos Kehilchasa 15:15). R’ Shlomo Zalman Auerbach (Minchas Shlomo 1:10:7) and R’ Moshe Feinstein (Igros Moshe OC 5:22:38) write ...

Question: I’m building an extension and having a small balcony installed. Can I still say the beracha on building a fence even though my builders are installing it? Answer: The Shulchan Aruch (CM 427:1) teaches us the details of the mitzvah to build a maakeh , a fence around a flat roof. The Meiras Einaim (CM 427:1) notes that this chapter, the last in Choshen Mishpat, does not exist in the Tur and is in fact a copy of Rambam (Rotzeach Ushemiras Nefesh 11). The Gemara (Kiddushin 41a) teaches that while one can appoint a sheliach to perform certain mitzvos on their behalf, it is preferable for one to perform them oneself. Thus, Rambam (Berachos 11:13) writes that if one asked a Jewish worker to build a maakeh on their behalf, the worker recites the beracha. The Shulchan Aruch (CM 427:1) writes that one cannot appoint a non-Jewish person to act as a sheliach to perform a mitzva on one’s behalf. Nonetheless, the Machaneh Ephraim (Sheluchin Veshutfin 11) argues that one wo...

Question: I am going to be bar mitzva in a few weeks. When should I start wearing tefillin ? Do I say a beracha before my bar mitzva and do I say shehecheyanu? Answer: The Shulchan Aruch (OC 37:3) writes that a boy’s father must buy him tefillin when he’s mature enough to control himself and treat them with the proper respect. R’ Ovadia Yosef (Yabia Omer OC 6:3; Yechave Daas 2:4) demonstrates that this is the sefardi minhag (See Ohr Letzion 2:44:47) While the Rema disagrees, writing that he must wait until he’s bar mitzva , the Magen Avraham (37:4) and Shulchan Aruch Harav (OC 37:3) write that the minhag is for boys to start wearing them two or three months before their bar mitzva . Thus, minhag chabad is for boys to begin wearing tefillin two months before their bar mitzva . The Aruch Hashulchan (OC 37:4) notes that the minhag ashkenaz is to begin one month before one’s bar mitzva. R’ Eliezer Waldenberg (Tzitz Eliezer 13:10:3) notes that this is the minhag ashkenaz ...

Question: I am going on holiday to Eretz Yisrael for a week. As they are a parsha ahead of us, I will be skipping a parsha. What should I do? Answer: The Rema (OC 135:2) writes that if a shul didn’t manage to lein one week, they should catch up the following week by reading the omitted parsha . The Gra (OC 135:2) comments that this is akin to one who skipped a tefilla who can later make it up. Following this, the Mishna Berura (Biur Halacha 135:2) writes that if one purposely skipped leining one may not be able to make it up. The Mishna Berura (135:7) writes, however, that a shul only needs to catch up if the majority of the congregants didn’t manage to hear the leining . When Pesach begins on a Shabbos or Shavuos begins on a Friday, the last day of Yom Tov in chutz la’aretz is also Shabbos while in Eretz Yisrael it is already isru chag . This discrepancy causes Eretz Yisrael to be one parsha ahead of chutz la’aretz. The Piskei Teshuvos (285:9) writes that one who travels...

Question: I want to go to visit someone in hospital on motzaei Shabbos . Can I walk to the bus stop on Shabbos and wait for the bus that will come a few minutes after Shabbos? My sister will meet me there with the fare. Answer: The Gemara (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 Shulchan Aruch (OC 306:1) writes that the prohibition of hachana includes actions that are not otherwise melachos . One of the examples given is walking to the city gates in order that they can rush to the bathhouse when Shabbos is out. The Magen Avraham (306:1), however, writes that this is only problematic when it is ...

Question: If I prepare the rice before Shabbos, can I make sushi rolls on Shabbos? Answer: There are a few potential issues with making sushi on Shabbos. The Gemara (Shabbos 145b) teaches that one mustn’t rinse salted fish on Shabbos. The Levush (OC 318:4) and Pri Megadim (OC 318:16) explain that doing so would be makeh bepatish (See Aruch Hashulchan OC 318:29) . The Mishna Berura (Biur Halacha 318) disagrees, and writes that makeh bepatish does not apply to food (See Igros Moshe OC 3:52). Regardless, R’ Asher Weiss (tvunah.org) writes that as each of the ingredients are edible before rolling, this prohibition wouldn’t apply even according to the Levush and Pri Megadim. The Chayei Adam (87:2) writes that the prohibition of tefira, attaching, also applies to food. Nonetheless, moistening the seaweed sheet to close the roll would not pose an issue of tofer as it isn’t something that lasts (See Rema OC 317:3). Additionally, R’ Weiss notes that a little moisture does not count...

Question: I recently bought an electric knife sharpener. Does it need to be tovelled ? Can I use it for my meaty and milky knives? Answer: The Rema (YD 92:8) writes that meaty and milky pots that touch each other do not contaminate each other. Thus, providing the lids are on, one can cook food in a milky pot next to that of a meaty pot. Thus, providing the knife and stone were clean when sharpening the knife, no taam , flavour, would be transferred from the sharpener to any future knives it is used for. The Beis Yosef (YD 122:9) quotes the Mordechai (Avoda Zara 833) who writes that one who left their knives with a non-Jewish person to sharpen them must kasher them as they may have been used for non-kosher food. If one saw them being sharpened, however, and then took them home, they do not need to be kashered. Based on this, R’ Shamai Gross (Shevet Hakehasi 4:192) writes that one may use the same knife sharpener for both meaty and milky knives. The Shulchan Aruch (YD 120:4...

Question: We recently bought a house and are moving in next week. Can we make a chanukas habayis during the sefira ? Answer: The Mishna (Berachos 9:2) writes that one recites the  beracha   shehecheyanu upon building a new house or buying new items. The Shulchan Aruch (OC 223:3) adds that this applies equally to buying an old house. The Mishna Berura (223:11) notes that when one is buying a family home that will benefit multiple people, one says hatov vehametiv instead. The Sheiltos (1:1) mentions that there is also an ancient minhag to invite others to a party when completing a house. The Magen Avraham (568:5) writes that it is only considered to be a seudas mitzva if one buys a home in Eretz Yisrael . He quotes the Maharshal (Yam Shel Shlomo, Bava Kama 7:37) who writes that for such a party in chutz la’aretz to be considered a seudas mitzva, one must ensure that they share divrei Torah there (See Kaf Hachaim OC 223:19; 568:25). R’ Malkiel Tannenbaum (Divrei...

Question: Am I allowed to advertise in the local weekend paper that gets printed on Shabbos? Answer: The Shulchan Aruch (OC 244:1; 247:1; 252:2) writes that one may give work to a non-Jewish person to do even though it entails a melacha that is prohibited on Shabbos, providing that the non-Jewish person can reasonably do the work at other times if they wish. Any such work must not be performed publicly on Shabbos, however. R’ Mordechai Yaakov Breisch ( Chelkas Yaakov 1:66) dismisses another Rabbi’s argument that one may, therefore, advertise in a newspaper over Shabbos as the printers could technically print it beforehand. Anyone reading this paper will know that it was, in-fact, printed on Shabbos. He quotes the Taz (244:5) who writes that one cannot hire a non-Jew to sew a garment or write a book and expect them to complete it by a particular deadline if they know that they can only realistically do so in time by working on Shabbos. The Pri Megadim (Mishbetzos Zahav 2...

Question: Should one make havdala on beer on motzaei Pesach ? Answer: The Shulchan Aruch (OC 296:2) writes that one cannot say havdala over bread. One may use beer, however, providing that it is chamar medina , a national beverage. This is different to Friday night kiddush where the Shulchan Aruch (OC 272:9) writes that one should use bread for kiddush rather than other drinks, though similar to the daytime kiddush when beer would be second best. The Rema (OC 296:2) writes that the minhag is to use beer for havdala on motzaei Pesach as one appreciates beer more then. The Taz (296:3) and Shulchan Aruch Harav (OC 296:10) note that this is subjective, and if one prefers wine then one should use wine for havdala . R’ Chaim Volozhin (Maaseh Rav 185) notes that the Vilna Gaon was particular to eat chametz on motzaei Pesach. The Taamei Haminhagim (Kuntres Acharon 593) explains that he wanted to demonstrate that the reason that he avoided chametz for the past week was only...

Question: I have always found it difficult to stay awake until the end of seder night. Can I have a coffee after I’ve eaten the afikoman ? Answer: The Mishna (Pesachim 119b) teaches that we mustn’t eat anything after the pesach afikoman . We include this halacha in our answer to the chacham, wise son. Rambam (Chametz Umatza 8:9) writes that nowadays when we don’t have the korban pesach , one mustn’t eat after the afikoman . The rishonim offer various reasons for this. According to Rambam this is to ensure that the taste of the matza remains in one’s mouth. The Baal Hamaor (Pesachim 119b) explains that immediately after eating, everyone would go outside and sing hallel on the rooftops. It was important not to eat anything else that may have delayed them. The Ramban (Milchamos Hashem), however, explains that the reason is that the afikoman had to be eaten at the end of the meal with the korban Pesach which must be eaten when a person is full. There is a machlokes , howeve...

Question: Do I say a beracha when I check my car for chametz ? Does it matter when I check it? Answer: The Rema (OC 433:13) writes that one should properly clean every room of their house before they do bedikas chametz . This applies to any room where one may have taken chametz into throughout the year. One must, therefore, clean one’s car before Pesach. The Chayei Adam (119:18) writes that even though one needs to check one’s pockets and containers, the main mitzva of bedikas chametz is specifically to check their house. One would, therefore, only recite a beracha upon checking their house. There is a discussion, however, whether one should recite a beracha upon checking their car. R’ Ovadia Yosef (Yechave Daas 1:5) writes that one should do bedikas chametz in one’s car after they’ve looked around their house the night before Pesach. One should not repeat the beracha even if it took a while to get to one’s car. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 5:5)...