Mezuza on a Caravan

Question: We own a caravan that we use a couple of times a year, while the rest of the time it remains parked in our driveway. Are we required to affix a mezuza to it?

Answer: Rambam (Mezuza 6:9) and the Shulchan Aruch (YD 286:11) rule that a dwelling on a ship is exempt from a mezuza because it is not intended for permanent residence.

R’ Shraga Feivish Schneebalg (Shraga Hameir 3:19) clarifies that caravans, which are generally not designed for long-term living, do not require a mezuza, even if someone resides in them year-round.

R’ Mordechai Yaakov Breish (Chelkas Yaakov YD 147:45; 163) and R’ Moshe Stern (Baer Moshe 2:88) note that if a caravan is used as a permanent home, there is indeed an obligation to affix a mezuza with a beracha. However, if the caravan is primarily bought or rented for travel purposes, a mezuza should be affixed without a beracha.

R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 2:82) discusses a scenario in which a caravan serves as a person’s primary home, due to financial constraints. In such cases, he asserts that a mezuza must be affixed with a beracha, though he expresses some doubt about reciting the beracha. If the caravan is continuously on the move, there is no requirement to affix a mezuza.

R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:542) adds that if one lives in a caravan for at least a month while it is stationary, a mezuza should be affixed without a beracha. If the caravan is never stationary for that long, there is no obligation to affix one (see Rivevos Ephraim 3:505).

In conclusion, if the caravan is used solely for holiday travel, there is no need to affix a mezuza. However, if it is used as a residence and remains stationary for at least a month, a mezuza should be affixed, albeit without a beracha.

Wearing Different Tefillin

Question: Occasionally, we forget to bring our tefillin to school and end up borrowing a friend’s. Some of us use Ashkenazi tefillin, others use Sefardi, and some use Chabad tefillin. Does it make a difference?

Answer: The writing of a Sefer Torah follows three primary traditions: Ksav Ashkenazi, with sharp, distinct forms and prominent crowns; Ksav Sefardi, with rounded, flowing letters; and Ksav Ari, which blends rounded and sharp elements. While each shul generally has a sefer Torah written according to its mesora, R’ Ovadia Yosef (Yabia Omer YD 2:20; Yechave Daas 2:3) cites various Ashkenazi and Sefardi poskim who agree that one can read from any sefer torah regardless of one’s tradition.

A further machlokes among the rishonim concerns the spacing at the start of the fourth paragraph in the tefillin. Rambam (Tefillin 8:2) holds that there should be a large space, with the paragraph beginning in the middle of the column (pesucha, or ‘open’), while the Rosh (Sefer Torah 13) maintains that it should start at the beginning of the line like the other paragraphs (stuma, or ‘closed’). The Shulchan Aruch (OC 32:36) follows Rambam, ruling that if the fourth portion is not closed, the tefillin are passul.

Ashkenazim generally follow the Taz (OC 32:26), who proposes a compromise: leaving a short space (less than nine letters) both at the end of the third paragraph and at the beginning of the fourth (see Mishna Berura 32:164; Aruch Hashulchan OC 32:63). However, R’ Ovadia Yosef (Yechave Daas 4:3; Yabia Omer OC 9:108:24) underscores that for Sefardim, adhering to the Shulchan Aruch, such spacing invalidates the tefillin. Consequently, tefillin prepared in accordance with the Taz would be considered passul according to the Shulchan Aruch.

R’ Ben Zion Abba Shaul (Ohr Letzion 2:3:7) writes that if a Sefardi can only find Ashkenazi tefillin, he should wear them without saying the beracha. However, Sefardim may wear Chabad tefillin, as Chabad follows the Rambam’s opinion (see Shulchan Aruch Harav OC 32:52).

In contrast, an Ashkenazi may wear Sefardi tefillin and say a beracha (see Igros Moshe OC 5:2).

In conclusion, an Ashkenazi may wear Sefardi or Chabad tefillin without issue. Sefardim should only wear Sefardi (or Chabad) tefillin.

Food for Zimmun

Question: We regularly have lunch together at work, where two of my colleagues eat bread while I usually bring a salad. Can we still make a zimmun?

Answer: The Gemara (Berachos 48a) teaches that, for a group of ten to recite the special zimmun of “nevareich Elokeinu,” a majority, must have eaten bread. Rambam (Berachos 5:8) and the Shulchan Aruch (OC 197:2) rule that when seven of ten participants eat bread, the remaining three may join even if they have only eaten other foods, forming a valid zimmun.

A machlokes exists, however, regarding a zimmun of three: The Rif (Berachos 35b), Rambam, and Rashba (Berachos 48a) hold that all three participants should eat bread, while the Ri (Tosafos Berachos 48a), Rabbenu Yonah (35b), and Rosh (Berachos 7:21) allow one participant to join even if he ate other foods. Tosafos goes further, permitting a third who has only had a drink to participate, though the Kol Bo (25) requires a minimum of a kezayis of food (see Beis Yosef OC 197:2).

The Shulchan Aruch (OC 197:3) advises avoiding this machlokes by ensuring that those eating other foods should not join two who have eaten bread. Still, the Magen Avraham (197:9) cites the Knesses Hagedola, who rules that it is sufficient if one person has only had a drink. The Mishna Berura (197:22) supports this, and R’ Ovadia Yosef (Yechave Daas 4:13) clarifies that this leniency aligns with the Shulchan Aruch. In earlier times, the leader would recite the entire bentching aloud while others listened. Today, with individual recitations, a zimmun may be led even if not all participants ate bread, especially given that Hashem’s name is not invoked during the zimmun.

The Kitzur Shulchan Aruch (45:10), Mishna Berura (197:20), and Ben Ish Chai (Korach 1:5) elaborate that ideally, one who has not eaten bread should consume a kezayis of mezonos to join a zimmun. If that is not possible, any kezayis of food or drink, aside from water, suffices.

In conclusion, one who has only eaten a salad may join as the third member of a zimmun.

Beracha on a Borrowed Tallis

Question: I am single and do not wear a tallis while davening. Do I need to recite a beracha when I wear one to daven from the amud or for an aliya?

Answer: The Aruch Hashulchan (OC 91:2) and Kaf Hachaim (OC 147:4) state that one who receives an aliya (or any other kibbud) should wear a tallis out of respect for the tzibbur. The Magen Avraham (14:1) quotes the Rosh, who indicates that one who wears a tallis to lead the davening or to duchen should recite a beracha.

The Mishna Berura (14:11; Biur Halacha 14:3) addresses a machlokes regarding whether one should recite a beracha when borrowing a tallis. This issue specifically concerns borrowing a friend’s tallis. However, one does recite a beracha when wearing a tallis that belongs to the shul, as the tallis is partly considered his. He therefore suggests that it is preferable to borrow a friend’s tallis to avoid the safek of reciting a beracha (see Har Zvi OC 17).

Nevertheless, the Kaf Hachaim (OC 14:14, quoting the Ben Ish Chai), R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 3:12), R’ Ephraim Greenblatt (Rivevos Ephraim 5:14:2), and R’ Menashe Klein (Mishne Halachos 9:234) maintain that one does not recite a beracha even when wearing a shul tallis for an aliya

. R’ Greenblatt explains that the shul tallis was not necessarily purchased on behalf of the shul members but was likely an old tallis that someone no longer needed.

In conclusion, one recites a beracha when wearing their own tallis. However, one who borrows a tallis to daven for the amud or for an aliya does not recite a beracha.

Tallis Before Tefillin

Question: Is it important to put on one’s tallis before one’s tefillin?

Answer: The Beis Yosef (OC 25:1) rules that one should don the tallis before the tefillin, citing two reasons. Firstly, the mitzva of tzitzis is considered equal to all other mitzvos. Secondly, we follow the principle of ‘tadir ve’sheino tadir, tadir kodam, the mitzva that is performed more frequently takes precedence.’ Since we wear a tallis every day, but not tefillin on Shabbos and Yom Tov, the tallis is put on first.

The Shulchan Aruch (OC 25:1) provides a third reason, explaining that we follow the rule of ‘maalin bekodesh, we increase in aspects of holiness’. The Bach (OC 25:1) adds that wearing tzitzis serves as a reminder to perform other mitzvos, including tefillin. The Levush (OC 25:1) explains simply that one is obligated to wear tzitzis upon waking, whereas tefillin can only be worn once one is fully dressed.

The Beis Yosef and Shulchan Aruch write that if one picks up their tefillin first, they should put them on first, adhering to the rule of ‘ein maavirin al hamitzvos¸ one does not pass over an opportunity to perform a mitzva’. Therefore, it is advisable to arrange the tallis bag so that the tallis is reached first.

The Shaagas Aryeh (28) challenges these reasons, arguing that unlike tefillin¸ the mitzva to wear a tallis is not obligatory in the same way tefillin are. Additionally, maalin bekodesh does not apply when dealing with two separate mitzvos. Instead, the holier mitzva should take precedence (see Dagul Merevava OC 25:1).

However, the Aruch Hashulchan (OC 25:1) and Mishna Berura (Biur Halacha 25:1) explain that maalin bekodesh refers to the ascending process of kedusha that we undergo, starting with wrapping ourselves in a tallis and then donning tefillin.

The Ben Ish Chai (Torah Lishma 1) adds that there are kabbalistic reasons for putting on the tallis first. As such, if one put on their tefillin first, they should remove them to put on their tallis first (see Kaf Hachaim OC 25:1). However, other poskim disagree (Aruch Hashulchan OC 25:3; Mishna Berura 25:5).

In conclusion, it is important to put on one’s tallis before putting on one’s tefillin.

Cover Tefillin on Arm

Question: Is it important to cover the tefillin shel yad with one's sleeve?

Answer: The Gemara (Menachos 3b) teaches us, based on the Passuk (Shemos 13:9) “vehoyu lecha leois (it shall be a sign for you),” that the tefillin shel yad should be placed on the upper arm, which is typically covered, as opposed to the hand which is usually exposed.

The Rema (OC 27:11) writes that one does not need to be overly particular about covering the tefillin shel yad. However, the Shulchan Aruch Harav (OC 27:8) states that if one has a bandage on their arm and must wear their tefillin over it, they should cover their tefillin.

The Elya Rabba (27:17) cites the Levush who asserts that the tefillin shel yad should be covered regardless. He questions why the Rema does not require this, especially since the Gemara implies its necessity. Thus, the Mishna Berura (27:47) notes a preference for covering. The Shaarei Teshuva (27:17) cites the Chida (Birkei Yosef OC 27:5), who writes that there are kabbalistic reasons for doing so, adding that one should pull down one’s sleeve after donning the tefillin shel yad. Similarly, the Ben Ish Chai (Vayera 1:15) writes that even when davening alone in a dark room, one should cover one's arm (see Kaf Hachaim OC 25:33).

The Aruch Hashulchan (OC 32:88) frowns upon the use of plastic protective covers on the tefillin shel yad. Nevertheless, the Zichron Yehuda (1:16) quotes the Maharam Schick, who asserts it’s laudable to affix such a box as it prevents the tefillin from becoming passul. Similarly, R’ Avraham Yitzchak Kook (Orach Mishpat OC 9), R’ Ovadia Yosef (Yabia Omer OC 8:4) and R’ Shmuel Wosner (Shevet Halevi 8:8) approve of the protective covers, though they advise removing them while donning the tefillin and affixing them only afterward (see Piskei Teshuvos 27:n199).

In conclusion, it is commendable to cover one’s arm by pulling down one’s sleeve. It is advisable to keep the protective cover on one’s tefillin shel yad, ideally affixing it after donning the tefillin.

Drying Hands During the Beracha

Question: I learned that one shouldn’t perform any action while reciting berachos, yet I see many people drying their hands while reciting al netilas yadayim. Is this permitted?

Answer: The Gemara (Pesachim 7b) teaches that one should recite the beracha before performing a mitzva. Accordingly, the Shulchan Aruch (OC 158:11) states that one should recite ‘al netilas yadayim’ before washing one’s hands. One should first rub their hands to ensure that they are clean. However, the Rema writes that since the mitzva is not complete until the hands are dried, the beracha should be recited between washing and drying them. The Mishna Berura (158:41) notes that this is the accepted practice.

The Rema also indicates that if one forgets to recite the beracha before drying their hands, it can still be said afterward. The Mishna Berura (158:44) explains that ‘al netilas yadayim’ is different from other berachos because it cannot be said earlier due to the potential uncleanliness of one’s hands. However, the Ben Ish Chai (Shemini 1:7) asserts that the beracha cannot be recited after the hands are dried.

The Mordechai (Pesachim 539) suggests that the beracha should be recited while drying the hands. In contrast, the Ben Ish Chai emphasizes that one should avoid performing any action, including drying one’s hands, while reciting the beracha. Nonetheless, R' Yosef Chaim Sonnenfeld (Salmas Chaim 15) and R' Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 22:29) defend this practice, explaining that drying the hands is an essential part of the mitzva of netilas yadayim.

In conclusion, it is ideal to wash one’s hands, recite the beracha, and then dry their hands. However, one should not criticize those who dry their hands while reciting the beracha.