Dose of Halacha

Question: I have recently bought a holiday home through a timeshare, whereby I have the rights to use the home for three months a year. Am I obligated to affix mezuzos? Answer: The Rema (YD 286:1) writes that one who owns a house in partnership with a non-Jew is exempt from affixing a mezuza. Different reasons are given for this. The Bach (YD 286:1) writes that it could be dangerous to leave the mezuza exposed. Alternatively, it may become mistreated by non-Jewish people. The Shach (YD 286:6) explains that the house needs to belong fully to a Jewish person for it to require a mezuza. R’ Akiva Eiger (1:66) argues that while a Jew is living in a property that he owns as a timeshare together with a non-Jew, it is considered to be totally his. As such, he is required to affix a mezuza then. R’ Yosef Zundel Hutner (Chedrei Deah 286:1) challenges this, arguing that they remain partners regardless of who is currently in the house. The Chayei Adam (Kuntres Hamezuza 289:59-60) side...

Question: Does one say shehecheyanu when buying a new tallis or tzitzis ? Answer: The Shulchan Aruch (OC 22:1) writes that one should recite the beracha of shehecheyanu when buying a new tallis just as one would for any other new clothes. The Mishna Berura (22:1) notes that the tallis needs to be ready to wear. Thus, if the tzitzis have not yet been attached to the begged, , one should wait to say shehecheyanu. The Rema adds that if one did not recite the beracha when buying the tallis then one should do so when first wearing it. Nonetheless, the minhag is to wait to recite shehecheyanu until wearing the new clothes. The Kaf Hachaim (OC 22:6) suggests that this is because nowadays people often return clothing or pass it on to others (see Piskei Teshuvos 22:1; 223:7). The Kitzur Shulchan Aruch (59:8), Ben Ish Chai (Bereishis 1:7) and Mishna Berura (22:3) write that one should recite the beracha on one’s tallis before reciting shehecheyanu (see Shaar Hatziyun 22:12). ...

Question: Are we just supposed to wash the tips of our fingers when washing mayim acharonim ? Answer: The Beis Yosef (OC 181:8) quotes Rabbeinu Bachye (Shulchan Shel Arba 1:1) who writes that there are thirteen differences between netilas yadayim for bread and mayim acharonim. One difference is that while one needs to wash all of one’s hands before eating bread, one only needs to wash one’s fingers for mayim acharonim. Nonetheless, he writes that we pasken like the Rashba (Torah Habayis 6:1 69a) who writes that one only needs to wash until the second joint of one’s fingers . The Beis Yosef (OC 181:8) lists another one of Rabbeinu Bachye’s differences. While one needs a revi’is for netilas yadayim , there is no specific shiur for how much water to use for mayim acharonim. The Kaf Hachaim (OC 181:6) writes that one should be particular to only use a few drops of water for Kabbalistic reasons. Likewise, it is commendable to remove the used water (ibid. 8). However, the A...

Question: Should women wash their hands for mayim acharonim ? Answer: The Gemara (Berachos 53b; Eruvin 17b; Chullin 105a) teaches that one must wash one’s hands at the end of the meal in order to remove melach sedomis, a poisonous salt . Thus, Rambam (Berachos 6:2) and the Shulchan Aruch (OC 181:1) write that mayim acharonim, washing one’s hands at the end of the meal, is obligatory. Nonetheless, The Tur (OC 181:10) and Shulchan Aruch (OC 181:10) quote Tosafos (Berachos 53b) who defends the practice of those who do not wash their hands, arguing that we no longer need to be concerned about melach sedomis. The Rema (Darkei Moshe OC 181:1) notes that this is the normative Ashkenazi custom. R’ Yaakov Emden (Mor Uketzia 181) explains that nowadays when people eat with cutlery, one does not need to be so concerned about melach sedomis . Nonetheless, that would not apply to one holding bread with their hands. Nonetheless, the Magen Avraham (181:10) writes that one should still wash ...

Question: A local organisation is asking for volunteers to tie tzitzis for Israeli soldiers. Are boys under bar-mitzva allowed to tie them? Answer: The Gemara (Gittin 45b) teaches that sefer torah, tefillin and mezuzos must only be written by an adult male. Thus, the Shulchan Aruch (OC 39:1) writes that tefillin written by a woman or child are not kosher. The Mishna Berura (39:8) writes that this applies even if an adult was supervising the child and ensuring that he wrote it leshem mitzva . Tosafos (Gittin 45b) quotes Rabbeinu Tam who extends this to binding a lulav and tying tzitzis, too. Nonetheless, Tosafos disagrees, writing that women may tie tzitzis . Therefore, the Shulchan Aruch (OC 14:1) writes that women may tie tzitzis. Nonetheless, the Rema writes that ideally, tzitzis should be tied by men. The Magen Avraham (14:3) writes that this restriction applies equally to boys under the age of bar-mitzva (see Ksav Sofer OC 1). Following this, the Mishna Berura (14...

Question: Can one tie tzitzis at night? Answer: The Gemara (Menachos 40b) teaches that if tzitzis are tied onto a garment before it is fully made with four corners, the garment is not kosher . This follows the rule of ta'aseh velo min ha'asui , meaning the garment must be made specifically for this purpose, rather than just appearing so. The Pri Megadim (Mishbetzos Zahav OC 18:1) writes that if tzitzis are tied onto a garment at night, when one is not obligated to wear tzitzis , they are still kosher , and the concern of ta'aseh velo min ha'asui does not apply. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 9:8) adds that this implies it is not ideal to do so. Nevertheless, R’ Weiss concludes that one may tie tzitzis at night. R’ Shlomo Kluger (Chochmas Shlomo OC 18:1) explains that tying tzitzis is not the act of fulfilling the mitzva itself; rather, it is a necessary preparation for the mitzva . R’ Moshe Stern (Baer Moshe 8:47) compares tying tzitzis to acti...

Question: When Yom Tov falls on Motzaei Shabbos, can one use the Yom Tov candles for havdala ? Answer: The Gemara (Pesachim 103b) teaches that one should ideally use a n avuka for havdala . The Maggid Mishne (Shabbos 29:26) translates this as a multi-wicked candle. The Ran (Pesachim 21a) explains that the beracha of borei meorei haeish is written in the plural form as Hashem created multiple luminaries. Thus, the Shulchan Aruch (OC 298:2) writes that it is ideal to use an avuka , though one may use a single candle if necessary. The Mishna Berura (Biur Halacha 514:5) writes that one should ideally light a yahrzeit candle before Yom Tov, rather than on Yom Tov itself. Thus, R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 62:n31) questioned whether one may light a havdala candle on Yom Tov just for havdala. The Shulchan Aruch (OC 514:2) writes that one must not tip a candle in order to drip the wax, nor remove a lit wick from a flame, as doing so is considered ...

Question: Our landlord has extended our flat and has installed an emergency fire exit. As we hope to never use this door, do we need to affix a mezuza ? Answer: The Gemara (Menachos 33a) suggests that R’ Yehuda Hanassi used to enter the beis hamedrash through a door that had no mezuza because it was never used by anybody else (see Tur YD 286:18). Nonetheless, the Gemara (ibid. 34a) concludes that one must affix a mezuza even on a doorway that is rarely used. The Shulchan Aruch (YD 286:17) writes that one must affix a mezuza to each door that is designed for regular use. If some doors are no longer used due to fewer inhabitants, one must not remove the mezuzos . The Rema (YD 286:18) adds that this only applies to a door that is used for both coming and going. A small door that is only used for passing food through would not require a mezuza (see Kitzur Shulchan Aruch 11:1) .   R’ Avraham Dovid Wahrman (Mikdash Me’at 286:48) stresses that this only applies to a doorwa...

Question: We have recently redecorated our dining room and have moved the bookcase so that it blocks one of the doors. As this doorway can no longer be used, can we remove the mezuza ? Answer: The Gemara (Shabbos 146b; Bava Basra 13a) teaches that the space in the immediate vicinity outside an entranceway belongs to that house even if the doorway has been sealed. Only if the doorposts were destroyed, does it lose its status as an entrance (see Shulchan Aruch CM 172:7). Thus, R’ Avraham Dovid Wahrman (Daas Kedoshim 286:25) writes that a doorway that was sealed for the winter does not require a mezuza. Following this, the Aruch Hashulchan (YD 286:38) and R’ Shraga Feivish Schneebalg (Shraga Hameir 2:76; 3:23:3) write that blocking a doorway with heavy furniture does not invalidate the doorway, and it still requires a mezuza. R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:540) argues that there is a difference between heavy, immovable furniture which should render the doorway unu...

Question: We have just completed an extension to our house, but the doors we have ordered are not due to arrive for a few weeks. Should we attach the mezuzos in the meantime? Answer: The Gemara (Menachos 33a) records that when Rav Nachman was asked by the reish galusa to help him affix his mezuza , he instructed him to hang his door first. Rambam (Mezuza 6:1) writes that having a door is one of ten conditions for a doorway to be obligated with a mezuza . One must hang the door before affixing the mezuza (ibid. 6:5). In a letter to the Chachmei Lunil (quoted in Kesef Mishna Mezuza 6:1), Rambam explained that the Torah uses the word shaar to teach that only a doorway with a door is obligated to have a mezuza attached. However, Raavad (Mezuza 6:1) and Tosafos (Menachos 33a) explain that Rav Nachman instructed him to hang his door simply so that he could ascertain which side the mezuza should be affixed to. While the Shulchan Aruch (YD 286:15) quotes both opinions, he writes ...

Question: I have always been fascinated by magic tricks. Is it appropriate to study to become a magician? Answer: The Mishna (Sanhedrin 67a) teaches that one who performs magic ( kishuf ) is liable to the death penalty, though one who creates an illusion is exempt. Rashi explains that this refers to one who merely gives the impression that they are performing magic, i.e., sleight of hand. The Gemara (ibid. 67b) teaches that while one is exempt for performing such trickery, it is still prohibited. Rambam (Sefer Hamitzvos Lo Sasei 32; Avoda Zara Vechukos Hagoyim 11:15) includes sleight of hand among the 365 negative mitzvos and warns of the dangerous consequences that such trickery can cause. In addition, one transgresses geneivas daas (deception). The Shulchan Aruch (YD 179:15) writes that sleight of hand is forbidden. While the Tur (YD 179:1) and Shulchan Aruch concede that it is permitted to perform magic by utilising the Sefer Hayetzira, the Shach (YD 179:18) emphasises th...

Question: We have doors between our lounge and dining room, and I am unsure which side to affix the mezuza to. Can I affix one to each side? Answer: The Tur (OC 34:1) and the Shulchan Aruch (OC 34:2) write that one who wears ‘ Rashi tefillin ’ and ‘ Rabbeinu Tam tefillin ’ should wear them together. Unlike wearing tefillin with five parshiyos, doing so does not pose an issue of bal tosif . One should have in mind that only one pair are kosher tefillin , while the other pair are ‘no more than straps.’ The Magen Avraham (34:2) notes that this only applies as only one set is considered to be kosher . One wearing two sets of the same tefillin , however, would certainly be transgressing bal tosif . R' Yaakov Ettlinger (Binyan Tzion 99) compares placing two mezuzos on opposite doorposts to wearing two pairs of tefillin simultaneously. As only one doorpost can be the correct place for a mezuza , placing one on the other doorpost is akin to wearing the ‘wrong tefillin’. Likewise...

Question: Our patio door leads onto our back garden and can only be opened from the inside. Which side should we affix the mezuza to? Answer: The Gemara (Yuma 11b) teaches that one must affix the mezuza to the right-hand side of the house as one enters. The Shulchan Aruch (YD 289:2) writes that if one puts up the mezuza on the wrong side then they have not fulfilled the mitzva. The Beis Yosef (YD 289:10) and the Taz ( YD 289:4) quote the Maharil (94) who writes that if a door opens onto a courtyard that in turn opens onto the street, one places the mezuza on th e right side of the doorway into which the door swings ( heker tzir ). Nonetheless, the Chelkas Yaakov (YD 161) quotes the Levush who writes that we place the mezuza on the right side of the door going into the house, regardless of which way the door opens. R’ Meir Posner (Beis Meir YD 289:3) explains that as the garden itself is not obligated to have a mezuza , one must attach it onto the entrance to the house rat...

Question: The entrance to our warehouse is sixteen feet tall. How high up the doorframe should we place the mezuza ? Answer: The Gemara (Menachos 33a) teaches that one must place the mezuza two thirds of the way up the doorpost. Tosafos (Menachos 33a; Yoma 11b) quotes the Talmud Yerushalmi (Megilla 4:12) that teaches that when the doorway is particularly high, one places the mezuza at shoulder height. The Bach (YD 289:4), Taz (YD 289:3) and Shach (YD 289:4) write that we follow the Yerushalmi and place the mezuza at shoulder height on a tall doorway. The Aruch Hashulchan (YD 289:10), Chayei Adam (1:15:17), Avnei Nezer (YD 379) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:538) write that we pasken this way. Nonetheless, the Netziv (Haamek Sheila Ekev 3) disagrees, writing that the Yerushalmi disagrees with the Talmud Bavli. According to Rambam (Mezuza 6:12), placing the mezuza below the top third would be passul (see Kitzur Shulchan Aruch, Lechem Hapanim 11:1). Likewise, ...

Question: We have recently installed a couple of windows in our roof so that we can use our loft as an extra room. The only entrance is via a pull-down ladder in the ceiling. Does that entrance require a mezuza ? Answer: The Gemara (Menachos 34a) teaches that one must affix a mezuza to every doorway within a house, including an entrance to an attic. Thus, Rambam (Mezuza 6:10) writes that one must affix a mezuza to a small entrance that leads from a house to an attic. Rashi (Menachos 34a) explains that this entrance is constructed with upright walls surrounding the stairs to prevent unauthorised access. The Noda Biyehuda (YD 2:184) explains that Rashi wrote this as had it been a simple opening in the attic floor, there would be no requirement for a mezuza (see Minchas Elazar 1:36). Additionally, the Gemara (Kiddushin 22b) teaches that an eved ivri who refuses to be emancipated must have his ear pierced by a door. This door needs to be attached and upright, just like the doorfra...

Question: I recently moved to a block of flats. Most of the inhabitants are Jewish. Do we need to affix a mezuza onto the front door of the building? Answer: The Gemara (Yuma 11a) teaches that one must affix a mezuza to the gate of a city inhabited by Jews. Rashi adds that this applies even when the majority of the city’s inhabitants are Jewish. The Shulchan Aruch (YD 286:1) writes that one is obligated to affix a mezuza to a house owned by partners. The Rema adds that this only applies when all of the partners are Jewish. Thus, the Kitzur Shulchan Aruch (11:19) writes that one is exempt from affixing a mezuza to a house or courtyard which is inhabited by both Jewish and non-Jewish people. The Shach (YD 286:6) explains that this is for safety reasons. Nonetheless, the Gra (Biur Hagra YD 286:2) quotes the Rashba who writes that one is obligated, regardless. The Aruch Hashulchan (YD 286:2) adds that nowadays, other residents are generally more tolerant of mezuzos . Likewise, R...

Question: My Rabbi came to my house and told me that the mezuza on my back door was on the wrong side. Should I recite a new beracha when I move it? Answer: The Gemara (Yoma 11a) teaches that one must affix the mezuza to the right doorpost entering the house. Thus, Rambam (Mezuza 6:12) and the Shulchan Aruch (YD 289:2) writes that if one affixed the mezuza to the left side, they have not fulfilled the mitzva . The Kitzur Shulchan Aruch (11:3) and Aruch Hashulchan (YD 289:5) write that if one affixed the mezuza to the wrong side, one must remove it and affix it to the right side. As there was no kosher mezuza on the doorway, one recites a beracha when reaffixing it. The Chayei Adam (1:15:17) writes that one does not recite a beracha in this scenario. Nonetheless, R’ Binyamin Yehoshua Zilber (Beis Baruch 2:15:24) notes that this is based on a printing error, and the Chayei Adam also maintained that one should recite a beracha . In conclusion, if one placed their mezuza ...

Questions: One of our teachers encourages us to write ב"ה at the top of our work, while another has advised against it. Which approach is correct? Answer: The Gemara (Rosh Hashana 18b) relates that the Yevanim decreed that the Jewish people must not mention Hashem’s Name. In response, the Chashmonaim instituted that every letter should include Hashem’s Name. However, Chazal later annulled this practice, fearing that such letters might ultimately be discarded. As a result, the Rema (YD 276:13) rules that one must take care not to write sheimos in letters. R’ Ovadia Yosef ( Yechave Daas 3:78) quotes the Chida , who permits writing abbreviations even if they allude to Hashem’s Name. Although the Rogatchover Gaon (Tzafnas Paneach 196) disagrees, R’ Ovadia maintains that writing ב"ה at the top of letters is a longstanding minhag and is permissible. R’ Moshe Feinstein (Igros Moshe YD 2:138) writes that while he is not overly concerned about the destruction of such...

Question: I do not usually have enough time to remove and wrap my tefillin after kaddish and before mussaf on Rosh Chodesh. Should I take them off earlier or wrap them during chazaras hashatz ? Answer: The Shulchan Aruch (OC 25:13; 423:4) writes that one should remove one’s tefillin before reciting mussaf on Rosh Chodesh . The Levush (OC 423:4) and Mishna Berura (423:10) explain that when mentioning the korbanos during mussaf , it is akin to Yom Tov when we do not wear tefillin (see Shulchan Aruch Harav OC 25:41 ). R' Moshe Sternbuch (Teshuvos Vehanhagos 1:45) stresses that it is a bizayon (disgrace) to remove one’s tefillin and leave them on the table while davening mussaf. He quotes the Shulchan Aruch Harav and Elya Rabba who write that one should remove one’s tefillin before kaddish . Nonetheless, the Magen Avraham (25:30; 423:6), Pri Megadim (Eshel Avraham 423:6) and Mishna Berura (25:59) write that our practice is to wait until after kaddish (see Kaf H...

Question:  I was davening in a chassidishe shul, and they skipped tachanun due to a Bar Mitzva. Is this the correct practice? Answer: The Shulchan Aruch (OC 131:4) states that tachanun is omitted in a shul when there is a chassan present or on the day of a bris . R’ Ovadia Yosef (Yabia Omer OC 1:27; 4:14; Yechave Daas 2:15) expands this ruling to include the day of a Bar Mitzva, comparing it to the joy of a chasuna or a bris . He cites R’ Ben Zion Meir Chai Uziel, who explains that this minhag underscores the importance of becoming Bar Mitzvah and the significance of beginning to wear tefillin . However, R’ Eliezer Waldenberg (Tzitz Eliezer 11:17) disagrees, arguing that omitting tachanun does not necessarily encourage people to appreciate the mitzva of tefillin . Similarly, R’ Nosson Gestetner (Lehoros Nosson 10:16) points out that the Shulchan Aruch does not mention Bar Mitzva as a reason for skipping tachanun because it is not considered as joyous an occasion ...

Question: We have a learning program after shacharis which we are encouraged to keep our tefillin on for. Can we eat while wearing our tefillin ? Answer: The Gemara (Berachos 23b) teaches that one should remove one’s tefillin before sitting down to eat a full meal. Rashi explains that one may become intoxicated while eating. The Tiferes Yisrael (Yadayim, Yachin 2:4:35) infers that one would be allowed to eat a full meal without any alcohol. Nonetheless, Rambam (Tefillin 4:16) and the Shulchan Aruch (OC 40:8) write that one is only permitted to have a snack. The Mishna Berura (40:19) questions whether this hetter applies only to those who are accustomed to wear their tefillin all day (see Aruch Hashulchan OC 40:5). Nonetheless, the Tzitz Eliezer (7:27:1) writes that the Shulchan Aruch (OC 37:2) notes that the practice in his time was for people not to wear their tefillin throughout the day. Yet, the Shulchan Aruch still allows one to have a snack while wea...

Question: My son’s bris was on Rosh Chodesh. When it was my first son’s bris , the mohel told me to leave my tefillin on. Should I have put them back on after mussaf for the bris ? Answer: The Shach (YD 265:24), Magen Avraham (25:28), Shulchan Aruch Ha r av (OC 25:38) and Mishna Berura (25:55) write that when there is a bris following shacharis, one should not remove one’s tefillin until after the bris . The Shach explains that as the Torah describes both tefillin and the bris milah as an ois (sign) it is appropriate to perform the bris while wearing tefillin . R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:502) justifies the practice of those who remove their tefillin, writing that it is important not to be distracted while wearing them. He suggests that the minhag to keep them on is specifically for the father, sandek and those involved with the bris. The Shulchan Aruch (OC 31:1) writes that the reason why we do not wear tefillin on Shabbos is due to Shabbos being an...

Question:   Am I allowed to go to work on erev Pesach ? Answer: The Mishna (Pesachim 50a) teaches that one may only work in the morning on erev Pesach in places where it is customary to do so. The Yerushalmi (Pesachim 4:1) explains that one should treat the day on which one brings a personal korban as a Yom Tov. As all Jews would bring a korban Pesach on erev Pesach , they would treat the day as a Yom Tov and abstain from work. Tosafos (Pesachim 50a) writes that according to the Yerushalmi it would be forbidden mideoraisa. Rashi (Pesachim 50a), however, writes that chazal instituted this to ensure that one properly disposes of their chametz and prepares for their seder . R’ Ovadia Yosef (Yechave Daas 4:34) argues that even according to Tosafos, it would only be mideoraisa during the times of the Beis Hamikdash. The Shulchan Aruch (OC 468:2) writes that this applies both to melachos such as sewing, as well as going to work (see Mishna Berura 468:6-7). The Shulchan Aruc...

Question: Is it okay for a man to dress up as a woman and vice-versa on Purim? Answer: The Elya Rabba (696:15) suggests that the minhag of dressing up on Purim is to commemorate Mordechai being dressed in royal clothing and escorted by Haman (Esther 6:11). The rishonim give different reasons for the Torah prohibitions against crossdressing (Devarim 22:5). Rashi writes that it can lead to promiscuity. Rambam (Moreh Nevuchim 3:37; Mitzvos Lo Saaseh 39-40) explains that this was the way of idolaters. The Mahari Mintz (15) writes that while cross-dressing is explicitly forbidden by the Torah, as one wears such clothes on Purim to enhance one’s joy as opposed to immoral purposes, it is allowed. He writes that he witnessed many such costumes and never saw the rabbanim object. The Rema (OC 696:8) quotes both strict and lenient opinions, concluding that the minhag is to be lenient. Nonetheless, the Bach (YD 182) quotes the Yereim (96) who writes that one must not even wear such ...

Question: I recited a beracha of hatov vehametiv when we bought our home a few years ago and we are now extending it. Should we say another beracha ? Answer: The Mishna (Berachos 54a) teaches that one recites the beracha of shehecheyanu upon building a new house. The Gemara (Berachos 59b) teaches that when one owns it with a partner, one recites hatov vehametiv instead . The Chayei Adam (1:62:2) argues that a married man would recite shehecheyanu as he is obligated to provide his wife and family with a home. Nonetheless, the Mishna Berura (Biur Halacha 232:3) disagrees as they have the option to rent a house rather than buy one. Thus, one would recite hatov vehametiv on a family home. Many Sephardim follow the Ben Ish Chai (Re’eh 1:7) and Kaf Hachaim (OC 232:17) who write that common practice is not to say a beracha just on a new house. Rather one should wear a new garment or eat a special fruit, and have the house in mind when saying shehecheyanu (see Ohr Letzion 2:14:47...

Question: I just became a grandparent for the first time. Can I say shehecheyanu ? Answer: The Gemara (Berachos 59b) teaches that one recites the beracha of hatov vehametiv upon hearing that their wife has given birth to a boy (see Shulchan Aruch OC 223:1). The Elya Rabba (223:1) quotes the Sefer Chassidim (843) who relates that one particular elder recited this beracha upon hearing that that he had a grandson. However, the Rashba (4:77) writes that one cannot just recite the beracha of hatov vehametiv on anything that brings them happiness. The Mishna Berura (Biur Halacha 64:1) adds that the other poskim do not concur with the Sefer Chasidim . Thus, he advises that one refrain from reciting the beracha . R' Chaim Naeh (Ketzos Hashulchan 64:11) challenges the Mishna Berura, arguing that the Elya Rabba must have known about the Rashba’s Teshuva, yet still chose to follow the Sefer Chasidim (see Piskei Teshuvos 223:n15). Nonetheless, the Kaf Hachaim (OC 223:3) quo...

Question: Does one say the special beracha on seeing the King? Answer: The Gemara (Berachos 9b; 19b; 58a) teaches that if one has the opportunity to see a king, one must make an effort to do so (See Shulchan Aruch OC 224:9). Upon seeing him, one says “ Baruch.. shenasan michvodo lebasar vedam , Blessed are You.. Who has given from His own glory to people”. The Mishna Berura (224:13) writes that one should even interrupt learning Torah to see the king if they are accompanied by a royal procession. The Magen Avraham (224:5) and the Chasam Sofer (OC 159) write that one only recites the beracha if the head of state has the power to execute or pardon one from the death penalty. Therefore, R’ Chaim Elazar Shapira ( Minchas Elazar 5:7:3) and R’ Moshe Stern (Baer Moshe 2:9) write that one would not recite the beracha upon seeing a monarch who has no such power. R’ Ovadia Yosef (Yechave Daas 2:28; Yabia Omer OC 8:22:25) writes that if one saw such a king or queen one would recite the b...

Question: Does one recite a beracha on gum if one has no intention on swallowing it? Answer: The Shulchan Aruch (OC 204:7) writes that one does not recite a beracha before or after water if they are drinking it for medical purposes such as to clear one’s throat as one does not benefit from tasting the water when swallowing. R’ Ovadia Hadaya (Yaskil Avdi 8:7) compares this to chewing gum, writing that one does not recite a beracha before chewing gum which one does not swallow. The Shulchan Aruch (OC 202:15) writes that one recites the beracha of shehakol before eating sweets and sugar. Following this, R’ Benzion Abba Shaul (Ohr Letzion 2:14:8) and R’ Moshe Stern (Baer Moshe 2:12) write that one must say a beracha before chewing gum as inevitably one does swallow sugar. R’ Ovadia Yosef ( Yabia Omer OC 7:33; 9:108 ) adds that one is benefitting from the flavouring, too. The Gemara (Berachos 35a) teaches that the reason for saying a beracha before eating is that one must not...

Question: I have noticed that certain shuls honour children to sing anim zemiros and open the aron beforehand, while other shuls do not. Is it appropriate to ask children? Answer: The Bach (OC 132) writes that there is an ancient minhag to recite anim zemiros daily. Nonetheless, the Levush (OC 133) writes that one must not say it each day. Just as the Gemara (Shabbos 118b) teaches that we must not say hallel every day, so too, the awesome praises of Hashem within anim zemiros should be reserved for Shabbos and Yom Tov. He compares it to the kohen gadol who was only allowed to enter the kodesh hakodashim on Yom Kippur. Similarly, the Vilna Gaon (Maaseh Rav 53) maintained that anim zemiros should only be sung on Yom Tov. Following this, R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:81) writes that it is inappropriate for a child to lead   anim zemiros (see Rivevos Ephraim 5:237) . Nonetheless, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 12:99) allowed children to lea...