Dose of Halacha

Question: Am I allowed to dispose of divrei Torah sheets such as these? Answer: The Gemara (Makkos 22a) writes that one who destroys one of the sheimos, names of Hashem, has transgressed the negative commandment of You shall not do this to Hashem your God. (Devarim 12:4) Rambam takes this a step further and writes (Yesoidey Hatorah 6:8) that one must never burn or destroy Torah writings (except for those written by a heretic, etc.) The Netziv (Meshiv Davar 1:80) limits this prohibition to materials that were written to last. Thus, one would be allowed to dispose of one’s rough notes. Based on this, R’ Yitzchok Yaakov Weiss (Minchas Yitzchak 1:17) permits disposing of newspapers that contain Divrei Torah. R’  Shmuel  Wosner (Shevet Halevi 5:162) however, writes that they require burial. R’ Moshe Feinstein (Igros Moshe OC 4:39) writes that often too much is printed, especially in school settings, which just compounds the problem. He writes that if the g edolim in Eret...

Question:  Am I allowed to make a sign on my computer on chol hamoed to advertise a shiur ?   Answer: The Mishna (Moed Katan 11a) teaches us that ma’aseh uman (the work of a craftsman) must not be performed on behalf of an individual on chol hamoed . Only ma’aseh hedyot (the work of an ordinary person) that is necessary for that chag is allowed. Rambam (Yom Tov 7:14) writes that personal letters are considered ma’aseh hedyot and so may be written, though the Rema (OC 545:1; 5) adds that one should do so in an unusual manner. Thus, the Magen Avraham (545:21) suggests writing the first line on a slant, while the Mishna Berura (Shaar Hatziun 545:8) writes that one can write in a different script. He emphasises (Biur Halacha 545:1), however, that one should only write when absolutely necessary. R’ Moshe Sternbuch (Moadim Uzmanim 4:301) considers printing to be ma'aseh uman and therefore assur. Nonetheless, the Eshel Avraham (545:7) writes that while using stamps...

Question: I am going on a family outing on Chol Hamoed. Do I need to ensure that I eat in a Sukka? Answer:   The Gemara in Sukka (26a) teaches us that one is exempt from eating and sleeping in a Sukka while travelling because teishvu kaein taduru, one doesn’t alter one’s normal living habits in order to live in a Sukka. Rashi explains that just as during the rest of the year living at home does not prevent one for travelling on a business trip, so too one may make a business trip (over Chol Hamoed). The Shulchan Aruch (OC 640:8) paskens like the Gemara, though the Rema adds that debt collectors travelling to villages which don’t have a Sukka will be blessed if they are particular to return home each night. The Mishna Berura (260:40-45 and Biur Halacha) explains that one should look for a Sukka. If there isn’t one around one doesn’t need to go to the bother of building one just for a night, though should for a longer stay. R’ Moshe Feinstein (Igros Moshe OC 3:93) qualifies ...

Question:   May one learn during   chazaras hashatz ? Answer: The Gemara (Rosh Hashana 34b) teaches that the chazzan repeats the amida to enable those unfamiliar with the text to fulfil their obligation of tefilla . This enactment, established by the sages, applies even if everyone present is capable of davening independently. Accordingly, the Shulchan Aruch (OC 124:1; 3) rules that the chazzan must repeat the amida aloud to ensure that everyone, especially those unable to recite it themselves, can fulfil their obligation. While most people today are capable of davening on their own, the Kaf Hachaim (OC 124:2) emphasises that chazaras hashatz holds even greater significance than the silent amida . The Mishna Berura (124:17) rules that one must not recite other tefillos or engage in learning during chazaras hashatz , even if they continue answering ‘ amen’ . This restriction aims to prevent others from mistakenly thinking that speaking or learning during this tim...

The Rema (OC 583:2) writes that many have the custom to avoid eating nuts on Rosh Hashana. One reason for this is because אגוז is the same gematria as חט , sin (minus the א – the way it is spelled in Talmud Yerushalmi). Similar to the various simanim we eat on Rosh Hashana, we want to remind – and inspire - ourselves to do teshuva as one eats – or avoids - these special foods (Matei Ephraim 583:2). Thus, many avoid bitter foods. While many avoid nuts throughout the aseres yemei teshuva , there doesn’t seem to be any source for this. R’ Shmuel Kamenetsky (quoted in Kovetz Halachos: Yomim Noraim) holds that while one may eat food with nuts mixed or baked in, they should not be recognizable. (Thus, smooth peanut butter may be consumed, though chunky peanut butter should be avoided.) While this is an ashkenazic minhag , some Poskim point out that the Maharam Mi’Rottenburg used to eat nuts on Rosh Hashana. The Mishna Berura (583:5) writes that while some are particular not to pic...

Question: Am I allowed to open post that arrives on Shabbos? Answer:   The Shulchan Aruch (OC 314:1) writes that one may crack open a barrel on Shabbos to get to the food inside. While the Mishna Berura (314:25) allows opening a container to access the food inside, he writes (340:41; Biur Halacha 340:14) that one mustn’t open a sealed letter on Shabbos as the envelope becomes a usable kli , though one may ask a non-Jewish person to do so if absolutely necessary. R’ Moshe Feinstein (Igros Moshe OC 5:21:5) also forbids opening post nowadays, writing that with modern day communication, it’s difficult to say that regular post is so important. While one may read a personal letter, especially if it contains Shabbos related material (such as a devar Torah ), one must not read any business correspondence on Shabbos. Bills, etc. are therefore muktza , irrespective as to whether they arrived on Shabbos or before. Such post is muktza on Shabbos (Mishna Berura 307:56; Igros Moshe ibid.),...

Question: I've seen some people fold their tallis on Shabbos, while some just stuff it into their  tallis bag. What's the halacha ? Answer:  The Gemara (Shabbos 113a) teaches that folding clothing on Shabbos is only permitted if the following five conditions are met: 1) It will be worn again on Shabbos, 2) No one assists in folding it, 3) It hasn’t been washed since its last use, 4) it is white, and 5) they have no other to wear. The Shulchan Aruch (OC 302:3) adds that one may, however, fold something providing that it isn’t folded on its original crease. Nonetheless, the Mishna Berura (302:19) writes that though it is permitted even if it won’t be worn again that day, ideally one should be stringent and avoid folding it. The Aruch Hashulchan (OC 302:12) explains that there are two different reasons for the prohibition: Rambam (Shabbos 22:22) writes that folding is being mesaken , fixing the garment, while the Raavad (Shabbos 23:7) holds that folding is a  ...