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.

Keep the Torah Open

Question: When receiving an aliya, is it best to close the sefer Torah during the Berachos, or leave it open?

Answer: The Gemara (Megilla 32a) discusses a machlokes about whether one who is called up to the Torah should leave the sefer Torah open or close it while reciting the berachos before their aliya. According to R’ Meir, the sefer Torah should be closed to avoid the misconception that the berachos are written in the Torah. R’ Yehuda, however, is not concerned about this potential misunderstanding. The Gemara concludes that the halacha follows R’ Yehuda.

Consequently, Rambam (Tefilla 12:5) and the Shulchan Aruch (OC 139:4) rule that when called up, they should open the sefer Torah to see the section they will read from, leave it open while reciting the Berachos, and then proceed with the reading. Before reciting the berachos after their aliya, one should close the sefer Torah.

The Taz (OC 139:4) and the Mishna Berura (139:17) explain that closing the sefer Torah and then reopening it to find the place again would constitute tircha detzibbura (an unnecessary burden on the community).

The Rema (OC 139:4) advises that when reciting the berachos beforehand, one should look to the side. However, the Mishna Berura (139:19) suggests that this is not ideal, as it appears that one is looking away. Instead, it is better to close one’s eyes, or read the berachos if they are written on the bimah.

Some follow Tosafos (Megilla 32a), who write that ideally, one should close the sefer Torah before reciting the berachos. The Aruch Hashulchan (OC 139:12) challenges this, asserting that the consensus among the poskim is to leave the sefer Torah open.

In conclusion, it is preferable to leave the sefer Torah open during the berachos to avoid delaying the tzibbur, even for a few extra seconds.

Bar Mitzva in the Omer

Question: My son turns Bar Mitzva during the omer. Can he continue counting each night with a beracha?

Answer: The Shulchan Aruch (OC 489:8) writes that if one forgets to count the omer one day, they should resume counting without a beracha. The Minchas Chinuch raises the question of whether a boy who becomes bar mitzva during the omer should continue counting with a beracha, ultimately concluding that he should.

Bottom of FormWhile his counting before his bar mitzva was only miderabanan due to chinuch, it still contributes to his new mitzva mideroaisa.

According to the Ben Ish Chai (Rav Berachos 2:5; Bereishis 2:14) it is preferable for a boy turning bar mitzva on Friday night to delay reciting kiddush until nacht. R’ Ovadia Yosef (Yabia Omer OC 3:27; 28) extends this principle even to mitzvos derabannan such as kiddush levana. If a boy approaching bar mitzva can delay performing the mitzva until he has become bar mitzva, he should do so. Moreover, any counting he did before reaching bar mitzva was merely for chinuch and does not fulfil the real mitzva of counting once he reaches bar mitzva. Consequently, he should no longer recite the beracha when counting (See Birkei Yosef 20). Similarly, the Avnei Nezer (539) argues that just as one who performed a mitzva while mentally incompetent hasn't fulfilled their obligation, children are not considered to have fulfilled the mitzva. Hence, he cannot continue counting with a beracha.

Nonetheless, the consensus of poskim is that a boy continues counting with a beracha upon reaching bar mitzva. The Ksav Sofer (OC 99) notes that there is a machlokes between Rashi and Tosafos regarding whether the mitzva of chinuch lies on the father or the child. We pasken like Tosafos that the mitzva is the child’s obligation. Thus, his counting as a child counts towards his counting post bar mitzva (See Maharam Schick OC 269).Top of Form

Likewise, the Aruch Hashulchan (OC 489:15), R’ Zvi Pesach Frank (Har Zvi OC 2:76), R’ Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 11:10), R’ Benzion Abba Shaul (Ohr Letzion 1:36) and R’ Menashe Klein (Mishne Halachos 11:397) write that a boy who has counted every night with a beracha should continue doing so after his bar mitzva.

The Shaarei Teshuva (489:20) and Kaf Hachaim (OC 489:94) emphasize that this holds especially true for a boy about to turn bar mitzva as he is deemed ‘mufla samuch laish’, approaching maturity (See Nidda 46b). Additionally, the Minchas Elazar (3:60) argues that since the beracha itself is miderabanan, Chazal would not penalise him for fulfilling a mitzva in his youth, especially one that is also miderabbanan.

In conclusion, a boy who has diligently counted the omer every night should continue counting with a beracha after his bar mitzva.

Asking the Kohen to Leave

Question: I am one of the only kohanim in my shul and regularly receive the first aliyah. Recently, I was asked to leave shul so that two people with yartzheit could receive an aliyah. Was this right?

Answer: The Mishna (Gittin 59a) teaches that we give the first aliyah to the kohen because of darchei shalom, the ways of peace. Thus, the Shulchan Aruch (OC 135:3) writes that a kohen receives the first aliya. The Shulchan Aruch Harav (OC 201:3) writes that this is a mitzva mideoraisa of honouring the kohen. The Gemara (Gittin 59b) concludes that a kohen cannot concede this honour on Shabbos and Yom Tov when more people attend shul. Tosafos writes that this only applied in the times of the Gemara when people were too busy with work to attend shul during the week, but it now applies equally to Monday and Thursday, too.

The Tur (OC 135:4) writes that there is a machlokes as to whether a kohen can ever forgo his honour of being called up first to the Torah. The Levush (OC 135) and Mishna Berura (135:9; 18 quoting the Pri Megadim) maintain that he cannot.

Nonetheless, the Magen Avraham (135:7) writes that a shul can insist that the kohen forgoes the honour when selling aliyos, and the kohen should leave the shul. R’ Moshe Feinstein (Igros Moshe OC 2:34; 3:20), R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 2:41), R’ Ovadia Yosef (Yabia Omer OC 6:23) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:151) write that one may ask the kohen to leave on Monday and Thursday but not on Shabbos and Yom Tov. They add that this may be appropriate when there are multiple chiyuvim, e.g. two yisraelim have yartzheit. R’ Ovadia Yosef adds that unlike a kohen who cannot duchen, the kohen does not need to leave the room.

The Maharam Schick (OC 60) stresses that this must only be done in extenuating circumstances. Likewise, the Aruch Hashulchan (OC 135:23) opposes selling the first aliyah (see Mishne Halachos 3:13; Shevet Halevi 8:25).

In conclusion, if there are extra chiyuvim in shul during the week, the gabbai can ask the kohen to leave the shul for a minute so that he can call up a Yisrael instead.

Bentching Gomel Upon Recovery

Question: I have just returned home after a week in hospital where I underwent heart-surgery. My doctor said I should ask, should I bentch gomel now that I have recovered?

Answer: The Tur (OC 219:8) writes that there is a machlokes among the rishonim as to how ill one must be in order to recite the beracha of hagomel. Thus, the Shulchan Aruch (OC 219:8) follows Rambam who writes that anyone who was bedridden should bentch gomel upon recovery. The Bach (119:4 quoted by the Magen Avraham 119:8) and Elya Rabba (119:3) write that we follow the Shulchan Aruch.

The Kaf Hachaim (OC 219:8) and R’ Benzion Abba Shaul (Ohr Letzion 2:14:n44) write that this even applies to one who was bedridden and unable to move for a few hours.

Nonetheless, the Rema follows the Raavad who writes that this only applies to a choleh who was dangerously ill and writes that this is the Ashkenazi practice. The Levush (OC 219:8) and Aruch Hashulchan (OC 219:11) concur. The Taz (OC 219:5) defines this as one who has been bedridden for at least three days. Likewise, the Chayei Adam (1:65:6), Kitzur Shulchan Aruch (61:1) and Ben Ish Chai (Ekev 1:7) write that one who was bedridden for three days recites the beracha.

Nonetheless, the Mishna Berura (219:28; Biur Halacha 219:8) writes that even if one was seriously ill for a shorter period of time, one should bentch gomel.

R’ Avraham Avraham (Nishmat Avraham OC 219:2) quotes R’ Shalom Elyashiv who maintained that anyone undergoing a procedure under general anaesthetic should bentch gomel (See Tzitz Eliezer 12:18; Halichos Shlomo, Tefilla 23:2).

In conclusion, one who undergoes heart-surgery should bentch gomel upon recovery.

Tefillin Mirror

Question: I see many people use a mirror to ensure that their tefillin shel rosh is placed exactly in the middle of one’s head. Is this necessary?

Answer: The Shulchan Aruch (OC 27:10) writes that one must ensure to place one’s tefillin shel rosh in the middle of one’s head. The Mishna Berura (27:36) notes that one does not fulfil the mitzva according to some acharonim if one’s tefillin are not in the middle, adding that larger tefillin can be problematic.

The Shulchan Aruch (YD 156:2) writes that men should not look in a mirror unless they need to do so for medical reasons, etc. Nonetheless, the Rema writes that where it is common for men to do so, it poses no issue.

Nonetheless, R’ Chaim Sanzer (Divrei Chaim OC 2:6) demonstrates that the tefillin do not need to be exactly in the middle and writes that using a mirror to position one’s tefillin is considered uncouth. R’ Menashe Klein (Mishne Halachos 5:8; 11:29-30) notes that the Brisker Rav was accustomed to using one. Nonetheless, he writes that for thousands of years, men wore tefillin without using a mirror, and it is ideal not to use one. R’ Eliezer Waldenberg (Tzitz Eliezer 12:6:2) concurs, adding that, if necessary, one may look into a dim reflection of a window, etc.

Sefer Halichos Shlomo (Tefilla 4:n108) notes that R’ Shlomo Zalman Auerbach used a mirror to position his tefillin later in life. Likewise, the Dirshu Mishna Berura (27:n42) quotes R' Yosef Shalom Elyashiv who maintained that as men do use mirrors nowadays, it is appropriate to use one.

In conclusion, there are different opinions regarding using a mirror to straighten one’s tefillin. Some Chassidishe poskim frown upon using one while others are encouraging.

Temporary Mezuzos

Question: We asked a sofer to come to our house to check our mezuzos. He said that it would take him a couple of days until he could return them. Do we need to put up other mezuzos in the meantime?

Answer: The Pri Megadim (Eshel Avraham OC 38:15) writes that one must not remain in a house without a mezuza. Thus, if a mezuza falls down on Shabbos or Yom Tov, one must vacate their home and move into another house if they have one. The Pischei Teshuva (YD 285:1) adds that this halacha applies equally to the weekday, and one may only stay in their home if they do not have another home to go to. Nonetheless, R’ Ephraim Greenblatt (Rivevos Ephraim 2:28:4; 5:548) quotes R’ Chaim Kanievsky who maintained that one is not required to leave a home without a mezuza.

R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:643) notes that people often remove their mezuzos unnecessarily as a good mezuza on an internal door should not need checking regularly. It is advisable for a sofer to have spare mezuzos that he can affix, particularly for when one owns the house.

Nonetheless, R’ Avraham Dovid Wahrman (Daas Kedoshim 291:1) writes that if one removes one’s mezuzos to be checked, one is not required to replace them in the interim. One would only need to replace them if it would take a while to find someone to ask. R’ Ephraim Greenblatt quotes the Emek Beracha who explains that chazal never required that one replace the mezuzos while they are being checked. R’ Dovid Feinstein relates that his father, R’ Moshe, would remove all of his mezuzos together to be checked, rather than check them one at a time.

R' Shamai Gross (Shevet Hakehasi 1:273) writes that while one does not need to replace one’s mezuzos while they are being checked, it is commendable to place one on one’s front door.

In conclusion, one is not obligated to affix temporary mezuzos when one removes theirs to have them checked. If a mezuza is found to be passul, one must replace it immediately, if necessary, by borrowing one until one can buy a new one. Ideally, one should ensure that there is a mezuza on their front door overnight.