Dose of Halacha

Question: Can I use my old tefillin bag to store my shofar ? Answer: The Gemara (Sanhedrin 48a) teaches that a cloth designated for and subsequently used to wrap tefillin may not later be repurposed to hold money. Once an item has been used for a mitzva -related purpose, it retains its kedusha and may no longer be used for mundane purposes. The Shulchan Aruch (OC 42:3) rules that a bag designated for tefillin may not be used for money if it has been used even once for tefillin. Such a bag is classified as tashmishei kedusha, an accessory that serves a sacred object. The Rema adds that if one explicitly stipulated beforehand that the bag could be used for other purposes, it remains permissible to do so. The Mishna Berura (402:11) clarifies that this restriction does not apply to a tallis bag, even if one regularly places their tefillin bag inside it. Likewise, in Biur Halacha (34:4), he writes that as long as one consistently returns their tefillin to their protective box...

Question: I accidentally left my tefillin at work. Should I daven with a minyan without my tefillin and put them on later, or daven with my tefillin without a minyan ? Answer: The Gemara (Berachos 14b) teaches that one must wear one’s tefillin while reciting the shema and amida . One who recites the shema without wearing his tefillin is considered to have given false testimony about himself (See Mishna Berura 25:14). Likewise, reciting the amida is part of the complete acceptance of the mitzvos . The Mishna Berura (ibid.; 46:33) writes that one who does not have their tefillin must still recite the shema . Wearing tefillin and reciting the shema are independent mitzvos, and one only transgresses when they deliberately avoid wearing their tefillin . The Magen Avraham (66:12) questions whether one who does not have their tefillin in time to daven with a minyan should wait to daven with their tefillin. He concludes that it is more important to daven with one’s tef...

Question: We were on holiday and had no shofar for shacharis . We only managed to obtain one later in the day. Should we have blown it at maariv ? Answer:  The Rema (OC 581:1) writes that the minhag Ashkenaz is to blow the shofar each morning after shacharis throughout the month of Elul. He notes that some have the practise to blow in maariv , too. The Mateh Ephraim (Elef Lemateh 581:8) quotes the Elya Rabba who records that this was the practice in Prague. However, the Aruch Hashulchan (OC 581:12) writes that one must not blow the shofar at night-time even to practice as that is not an opportune moment for mercy. Therefore, R’ Moshe Feinstein (Igros Moshe OC 4:21:5) explains that the Rema is evidently referring to those who davened maariv while it was still daytime. He notes that the Chayei Adam (2:138:1) specifies that some people would blow a second time during mincha which is still an acceptable time. R’ Moshe Feinstein explains why the shofar is specifically blown af...

Question: We are going on a road trip in a camper-van for a few days. Do we say tefillas haderech every day? Answer: The Shulchan Aruch (OC 110:5) writes that one only recites tefillas haderech once a day even if one stops off during their journey. The Mishna Berura (110:26) adds that only if one stops off to stay somewhere overnight, do they recite a new beracha when they continue travelling. However, if one stops off for a few hours without properly staying somewhere, they omit Hashem’s name in the beracha when reciting tefillas haderech. The Chida (Birkei Yosef OC 110:9) writes that sailors should only say tefillas haderech with the concluding beracha on the first day. As there is a safek as to whether one should say tefillas haderech on the following days, one should not complete the beracha (See Kaf Hachaim OC 110:47 ( . R’ Shlomo Zalman Auerbach (Minchas Shlomo 2:60:4) and R’ Yehoshua Neuwirth (Ishei Yisrael 50:n13) explain that if one stops off properly to slee...

Question: When travelling with others, is it best for everyone to recite tefillas haderech, or can we listen to one person recite it and say amen ? Answer: The Shulchan Aruch (OC 124:1) writes that the chazan repeats the amida ( chazaras hashatz ) on behalf of those that do not know how to daven. However, the Mishna Berura (124:1) writes that this only applies to one who is not able to easily daven by themselves. One who is able to daven properly cannot fulfil their obligation simply by listening to the chazan’s repetition. The Gemara ( Berachos 29b) refers to tefillas haderech as a tefilla. Therefore, R’ Avraham Dovid Horowitz (Kinyan Torah 2:119:2) writes that one who is able to easily recite tefillas haderech should do so, rather than listen to another recite it on their behalf. However, he justifies why people are generally lax about this, differentiating between the amida that everyone is supposed to recite three times every day, and tefillas haderech that one only s...

Question: Am I allowed to wash up the dirty dishes from Shabbos on Tisha B’av afternoon? Answer: The Shulchan Aruch (OC 554:9) writes that if one’s hands are dirty on Tisha B’av, one may wash off the dirt. The Mishna Berura (554:19) explains that washing one’s hands in this manner cannot be considered to be pleasurable bathing. Therefore, he writes that one who is cooking would be allowed to rinse meat, even though inevitably their hands will get wet. Nonetheless, R’ Pesach Eliyahu Falk (Machazeh Eliyahu 1:87) demonstrates that one must avoid getting one’s hands wet as much as possible. One cannot bathe their children unless it is absolutely necessary. This applies even though the restriction against bathing does not apply to children. He quotes the Beis Yosef (OC 616) who explains that unlike feeding one’s children when one does not benefit oneself, by bathing one’s children, one’s own hands get wet. Therefore, one must not wash any dishes that were used to feed one’s children o...

Question: I know that I am supposed to feed my pets before eating. Can I have a snack first? Answer: The Gemara (Berachos 40a) teaches that as one must not eat before feeding one’s animals, asking another to feed their animal does not constitute a hefsek , interruption, after reciting the beracha . Elsewhere (Gittin 62a) the Gemara writes that one must not even taste anything before eating (See Chayei Odom  5:11). The Rif (Berachos 28a) and Rosh (Berachos 6:22) write that one must not even taste, using the term tasting when writing about hefsek. However, the Taz (OC 167:7) and Shulchan Aruch Harav (OC 167:9) write that one may have a snack before feeding one’s animals. Rambam (Avadim 9:8) records that the sages would feed their animals before eating their own meal. The Magen Avraham (167:18) quotes the Sefer Chassidim (531) who writes that one may drink before one’s animals. Thus, Rivka offered to feed Eliezer before feeding his camels (See Mishna Berura 167:40).   Th...

Question: I know on seder night we must wait until nacht to begin the seder. Is it important to wait for nacht on the second night of other yamim tovim ? Answer: The Taz (OC 489:10) maintains that as the first day of yom tov has a higher level of kedusha than the second day, one should not begin the second day of yom tov before nacht . Nonetheless, the Mishna Berura (489:23; Shaar Hatzion 789:51) notes that the consensus of poskim is not to pasken this way. The Mishna (Shabbos 113a) teaches that one must not prepare one’s bed on Shabbos for after Shabbos as it is a prohibition of hachana, preparing. This prohibition applies equally to yom tov. The Levush (OC 488:3) writes that one must wait until it is nacht to daven maariv and perform melacha on the second night of yom tov , so as not to perform hachana on the first day for the second. The Mateh Ephraim (599:2) adds that as people wait until maariv starts to perform melacha for the second day, it is imperativ...

Question: We recently bought a pet rabbit. I read that one is supposed to feed one’s animals before eating. Can I feed my children first? Answer :   The Gemara (Berachos 40a; Gittin 62a) writes that one must not eat before feeding one’s animals. Therefore, if one said a beracha hamotzi and realised that they had not fed their animal, it would not be considered a hefsek to ask another to do so before eating. While Rambam (Avadim 9:8) writes that this halacha is midas chasidus, an act of piety (See Chayei Adam 5:11; N ishmas Adam 5:11), other poskim (Shevus Yaakov 3:13; Aruch Hashulchan OC 167:13, Biur Halacha 167:6) maintain that it is a mitzva derabanan while the Magen Avraham (271:12) writes that it is mideoraisa. R’ Moshe Feinstein (Igros Moshe OC 2:52) writes that one must feed one’s young children before one’s animals. Once one’s children are old enough to take food themselves, however, they should feed the animals first (See Rivevos Ephraim 6:56:2; 92). The ...

Question: If I daven maariv after nacht , should I wait to count the omer or count as soon as it is nacht ? Answer: The Shulchan Aruch Harav (OC 489:3) writes that while one can count the omer any time during the night, lechatchila, one should count as soon as it is nacht. Therefore, the Mishna Berura (589:2) writes that it is common practice to count the omer before saying aleinu so as to utilise every opportunity to count the omer as early as possible. The Magen Avraham (489:7) and Shulchan Aruch Harav (OC 489:16) write that one may count before maariv even on Motzaei Shabbos when one extends Shabbos into the night. Nonetheless, it is preferable to daven maariv first, following the rule of tadir ve’sheino tadir, tadir kodam, the mitzva that we do most often takes precedence. As the mitzva of sefiras haomer is less frequent than kerias shema , one should recite the shema first. The Mishna Berura (Biur Halacha 489:1) gives two reasons for why the omer was counted la...

Question: I find that music really relaxes me and find it very difficult not to listen to music during the sefira. Can I listen to chazzanus ? Answer: The Gemara (Yevamos 62b) teaches that 24,000 students of R’ Akiva died between Pesach and Shavuos. Therefore, the Shulchan Aruch (OC 493:1) writes that we observe certain mourning practices during this time. The Aruch Hashulchan (OC 493:1) adds that this has been intensified by the tragedies of the Crusades that ravaged European communities in more recent times. While there is no mention in the Shulchan Aruch of the prohibition on listening to music during the sefira , the Magen Avraham (493:1) writes clearly that one must not dance during this time. As music and dancing are often synonymous, R’ Moshe Feinstein writes (Igros Moshe YD 2:137) that it has become the prevalent minhag to refrain from listening. Likewise, the Aruch Hashulchan writes (OC 493:2) that while engagement parties are permitted, there must be no musical accompa...

Question: I was davening without my Siddur and realised that I may have said mashiv haruach accidentally. Was I allowed to walk to get a siddur to look up the halacha in the middle of my amida ? Answer: The Mishna (Berachos 20b) teaches how one must conduct oneself when davening the amida , not even interrupting to respond to a (Jewish) king’s greeting (See Shulchan Aruch OC 104:1). Nonetheless, the Mishna Berura (104:1) writes that if one is distracted by a child who is crying and one cannot motion to them to quieten them, one may move away to complete their amida . Likewise, he writes (96:7; 104:2) that if one gets confused while davening they may walk to get a siddur . The Chayei Adam (25:9) writes that it is even permissible to ask somebody the appropriate halacha if necessary. R’ Chaim Kanievsky (quoted in Dirshu Mishna Beura 104:n8; Ishei Yisrael Teshuva 115) adds that once one has found the siddur or appropriate sefer , they should continue davening   immedia...

Question: This is the first time we are making seder. Both my mother and mother-in law have always fried schnitzel for seder night though I see that this is not common. Is this wrong? Answer: The Gemara (Pesachim 53a) teaches that one may only eat roasted meat on seder night in places where it is customary to do so. Otherwise, it is forbidden to do so. Rashi explains that doing so gives the mistaken impression that one is partaking of the korban pesach outside the holy places. The Shulchan Aruch (OC 476:2) writes that this prohibition extends to roasted fowl, too. The Mishna Berura (476:9) writes that one may eat roasted fish and eggs, however, as we are not concerned that people will mistake those for roasted lamb. The Gemara (Pesachim 41a) teaches that there is a machlokes as to whether the korban pesach can be roasted in a pot. Rambam (Korban Pesach 8:8) rules that one mustn’t cook the lamb, whether before or after roasting it. The Aruch Hashulchan (OC 476:2) writes that...

Question: May one eat matza balls ( kneidlach ) or meat balls made from matza-meal on Erev Pesach? Answer: Rambam (Chametz Umatza 6:12) writes that one must not eat matza on Erev Pesach. The Mishna Berura (471:12) notes that some have the minhag not to eat matza from Rosh Chodesh Nissan. R’ Moshe Feinstein (Igros Moshe OC 1:155) notes that some abstain from eating matza for 30 days before Pesach as according to one view in the Gemara (Pesachim 6a) this is when our Pesach preparations begin. The Rema (OC 471:2) writes that one cannot eat matza that had been broken up and kneaded with wine and oil. Thus, one would not be able to eat matza brei , etc. on Erev Pesach . The Mishna Berura (444:8; 471:20) explains that even if one does so, it is still considered to be matza . However, if one cooked the matza , to make kneidlach one would be able to eat it up until sha’ah asiris, three halachic hours before Yom Tov. R’ Shmuel Wosner (Shevet HaLevi 8:117) writes that this prohibiti...

Question: Is it ideal to give the final aliya of a Sefer to the baal korei , or is saying chazak a hefsek before his beracha ? Answer: The Avudraham (Tefillos Shabbos 57) suggests a reason for the minhag to say chazak. The Midrash teaches that when Hashem speaks to Yehoshua and tells him chazak ve’ematz , he was holding a Sefer Torah (See Rema OC 139:11; Aruch Hashulchan OC 139:15). Others compare this to the hadran that one recites upon completing a sefer (See Taamei Haminhagim 339). R’ Moshe Stern ( Baer Moshe 3:28:2) and R’ Shmuel Wosner (Shevet Halevi 7:202:2) note that the words chazak, chazak venischazek are aimed at the one who was called up to the Torah. It makes no sense, therefore, for him to recite these words. Doing so be fore the beracha , would certainly constitute a hefsek. If they do want to say Top of FormBottom of Form it, they should do so after reciting the beracha .   R’ Ephraim Greenblatt ( Rivevos Ephraim 2:98; 4:80) adds that for this re...

Question: I cannot keep up with the pace of davening at our minyan . Is it okay to start the amida early so that I can be finished in time for kedusha ? Answer: The Gemara (Berachos 8a) teaches the importance of davening with the tzibbur whenever possible. Rambam (Tefilla 8:1) codifies this as a halacha . The Shulchan Aruch (OC 90:10) adds that one is not allowed to begin their davening earlier than the tzibbur unless it is getting really late due to adding in various piyuttim or for some other reason. The Chayei Adam (19:1) writes that tefilla betzibbur specifically applies to the amida . One should be particular to come on time to shul so that they can maintain the pace of davening . The Pri Megadim (Eshel Avraham 109:2) writes that one only fulfils their obligation of tefilla betzibbur when they begin the amida at the same time with the tzibbur . Nonetheless, R’ Moshe Feinstein (Igros Moshe OC 3:4) writes that as everybody davens at a different pace, the tzibbur ...

Question: We have the minhag not to eat matza between Purim and Pesach. Can we use a matza for lechem mishne if our minhag is not to eat it? Answer: Rambam (Chametz Umatza 6:12) writes that one must not eat matza on erev Pesach. Later poskim, including the Mishna Berura (471:12) note that some have the minhag not to eat matza from Rosh Chodesh Nissan. R’ Moshe Feinstein (Igros Moshe OC 1:155) notes that some abstain from eating matza for 30 days before Pesach as according to one view in the Gemara (Pesachim 6a) this is when our Pesach preparations begin. R’ Eliezer Waldenberg (Tzitz Eliezer 11:23) quotes the Pri Megadim (Mishbetzos Zahav 274:2) who writes that one who is particular not to eat pas akum , bread baked by a non-Jewish baker, can still use such bread for lechem mishne. So too, one may use matza for one’s lechem mishne even on erev Pesach. Additionally, even if one cannot eat the second bread, it still serves to remind us of the double portion of mann. R’ Be...

Question: I am unable to go to shul to hear parshas zachor . What should I do? Answer: The Rosh (Berachos 7:20) writes that reading parshas zachor is a mitzva deoraisa that should be performed with a minyan (See Tosafos Berachos 13a) . The Terumas Hadeshen (108) paskens like this, writing that it is more important, therefore, to listen to parshas zachor being read with a minyan than to listen to the megilla with a minyan . The Pri Chadash (OC 146:2) questions why the Rosh maintains the need for a minyan (See Shaar Hatziyun 685:5). The Keren Ora (Berachos 3a) suggests that the mitzva to vanquish Amalek is a communal one and this is why we read parshas zachor as a community. The Shulchan Aruch (OC 685:7) writes that one who lives in a village with no shul should endeavour to go to a place with a minyan for this Shabbos (See Shulchan Aruch OC 146:2). The Rema adds that one who is unable to attend should still read it with its correct tune. The Kaf Hachaim (OC 685:35) expl...

Question: I am staying overnight in hospital following a minor procedure and will be unable to attend shul . Is there any preference for davening at the same time as the minyan ? Answer: The Shulchan Aruch (OC 90:9) states that one who cannot daven with a minyan in shul should daven at the same time as the tzibbur . The Pri Megadim (Eshel Avraham 90:17) clarifies that this applies specifically to the amida rather than the rest of davening . The Mishna Berura (90:30) further explains that it must be the same amida , meaning that if the tzibbur is davening mussaf , there is no special advantage to davening shacharis at that time. The Kaf Hachaim (OC 90:64) explains that when the community davens together, it creates an eis ratzon , an auspicious time when tefillos ascend together. Even when someone is physically unable to join the minyan , aligning their tefilla with the tzibbur ensures that their tefillos are included in this special moment. R’ Shlomo Zalman Auerbach...

Question: I used to wash negel vasser in the morning from the bathroom sink. Recently, I’ve been leaving a cup of water in a bowl next to my bed, so I don’t have to walk around before washing. Is this preferable, even though the water is uncovered? Answer: The Gemara (Avoda Zara 30b) states that mayim shenisgalu¸ water left uncovered, should not be poured out into the street, used for drinking, washing, or even construction due to the concern that a dangerous snake or scorpion might have contaminated it with poison. Although Rambam (Rotzeach Ushemiras Hanefesh 11:15) rules according to this halacha , the Tur (YD 116) and Shulchan Aruch (YD 116:1) write that this prohibition no longer applies, as such incidents are exceedingly rare in modern times. R’ Yaakov Chaim Sofer (Kaf Hachaim OC 160:2; YD 116:8) clarifies that this halacha is relevant only in places where snakes are common (see Mishna Berura 160:23). R’ Chaim Falaji (Kaf Hachaim 8:11) maintains that one should avoid u...

Question: Is one allowed to wash one’s hands in the morning in the sink if there are dishes there? Answer: The Shulchan Aruch (OC 4:9) writes that when one washes one’s hands in the morning ( negel vasser ), one must not reuse the water. One should not pour the water onto the floor where people may walk. Therefore, the Mishna Berura (4:20) writes that one must not give this water to one’s animals to drink. The Shaarei Teshuva (4:8) adds that one should not daven in the presence of this water either. The Piskei Teshuvos (4:14) writes that one must be careful not to wash one’s hands in a sink where there are dishes. One who did so, would have to ensure that they wash their dishes properly afterwards. However, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 20:7) maintains that one may wash one’s hands in a sink with dishes. As the dishes are going to be washed, there is no concern. The Mishna Berura (4:14) writes that if one touched food with unwashed hands, they should wash...

Question: Are we supposed to dip our bread into salt every time we eat, or only challa on Shabbos? Answer: The Gemara (Berachos 40a) teaches that one should not say hamotzi before eating bread unless one has salt or other dips in front of them. Rambam (Berachos 7:3) writes that this applies unless one intends on eating dry, plain bread. Likewise, the Shulchan Aruch (OC 167:5) writes that if the bread was already flavoured or salted, there is no need to have salt at the table. Nonetheless, the Rema quotes the Beis Yosef who writes that our tables are compared to the mizbeach , and our eating to the korbanos . As such, we should always have salt on the table with bread, just as the korbanos were all salted. The Mishna Berura (167:30) explains that when one shares one’s bread with the poor, one’s ‘table’ atones for their sins in place of the korbanos (See Berachos 55a). The Magen Avraham (167:15) writes that even though our bread contains salt, there are kabbalistic reasons fo...

Question: Since the beginning of Covid, we have been davening in different rooms in our shul. One of these rooms has an aron hakodesh but for security reasons, the sefer torah is removed on days when there is no leining . When saying tachanun on those days, should we not put our head down on our arms?   Answer: The Gemara (Megilla 22b, Bava Metzia 59b) teaches us that people would prostrate themselves ( nefilas apayim ) as part of their davening . The Shulchan Aruch (OC 139:1) writes that nowadays we bow our heads and rest them on our arm. (See Aruch Hashulchan OC 131:4) The Rema (OC 131:2) quotes the Rokeach (324) who writes that nefilas apayim is not practiced unless one is in the presence of an aron hakodesh and sefer Torah . This is alluded to in the incident of Yehoshua (7:6) at the battle of Ai, when Yehoshua fell on his face in front of the aron hakodesh . The Mishna Berura (131:11) writes that this applies equally if there is a sefer Torah without an aron hakod...